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THE LIFE AND TllfSSS^Tw'^ 

moron "* 




— OF — 



^ 



BENJAMIN FEANKLIN, 



— BY— 

/ 

JOSEPH FRANKLIN, 

AND 

Jf.A. HEADINGTON. 




ST. LOUIS: 

JOHN BURNS, PUBLISHER, 




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A^ 



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Entered according to Act of Congress in the year 1879, by 
JOHN BURNS, 
In the Office of the Librarian of Congress, at Washington, D. C. 



li- ^23 i 



PREFACE. 

When it was announced that Benjamin Franklin was dead, 
letters of inquiry relating to his biography came to hand. 
It seems to have been generally agreed that I should 
be the author. All agree that he was a great reformer, 
a distinguished preacher, and a popular writer, whose 
memory should not be lost. Believing such a work was 
demanded and anxiously looked for by thousands of his 
i friends and admirers, and in conformity to wishes repeat- 
edly expressed during the last years of his life, and the 
wishes of his survivin2^ relations, the work was undertaken 
and is now submitted to the public. 

My father's constant hibors in the field as an evangelist, 
his unremittino; toil as a writer, in conductins: a larije 
weekly journal, and the numerous books and publications 
which he has given to the world, pie vented him fr(jm leaving 
a journal of his life, labors and travels. This work has 
therefore been prepared with much labor and difficulty. 

A son attempting to write his father's biography would 
naturally incline to present his father in the most favor- 
! able light. I have felt some delicacy lest I should mag- 
! iiify his virtues beyond degree and entirely overlook his 
1 faults. "While it is not pretended that he was above all 
j human weakness, it can not be expected that any biographer 
j (much less a son) should dwell upon the defects and foibles 



iv PREFACE. 

of his character. Our purpose has been to impress upon 
the mind of the reader such traits of his noble character as 
will tend to elevate mankind, and such virtues as are worthy 
of imitation. 

At the suggestion of some of our public men and best 
advisers, I have deemed it wise to associate with me in 
the work a competent helper in the person of Joel A. 
Headington, well known to the public as assistant editor 
of the American Christian Eeview, who was intimately 
associated with my father for many years, and hence is well 
qualified for his part of the work. 

The entire work has undergone his careful revision, and 
several of the chapters are written by him. The reader may 
be assured, therefore, that he is not invited to the perusal 
of a mere eulogy written by a fond son, but that he opens 
upon the pages of a fairly-written history. 

J. F. 



Contents of chapters. 



CHAPTER I. 

PAGE. 

Origin of the name Franklin. — Sir John Franklin. — Dr. Ben- 
jamin Franklin. — Ancestral lineage. — Joseph Franklin. — 
Settlement in Eastern Ohio. — Birth of Benjamin Frank- 
lin. — His Sisters and Brothers. — Occupation of his Father. 
— Making Coffins. — A Superstition. — Amusements and In- 
cidents of the younger Franklins.— A Severe Test of Ben- 
jamin Franklin's Physical Strength. — His Vigor, Endurance 
and Skill. — His Father moves to Henry County, Indiana. — 
Benjamin at his Majority. — Secures a Farm. — Builds him 
a Log House in the Woods. — His Marriage. — The Frank- 
lins Practical Men — Benjamin's Habits of Youth Develop 
his Manhood. — Morals of his Parents. — His Mother Hope- 
ful, his Father Despondent. — Pioneer Employments. — A 
Mill. — Incident. — Influences Developing his Character. ... 1 

CHAPTER II. 

Current Events. — Religious Subjects Discussed. — Influence of 
the Holy Spirit.— An Amusing Incident. — Denominatioii- 
alism of the Times. — Human Creeds.— Baptism for the 
Remission of Sins. — ''A Race of Frogs." — Calvinism. — 
Univer^aJism.— Intolerant or Liberal. — Controversialism 
of the Pioneer Reformers. — Warning to a Preacher 16 

CHAPTER III. 

Two Original and Independent Reformations in Virginia and 
Kentucky. — The Reformation in the \yest a Union of the 
other two.— The Campbells Expect Great Success.— Vir- 
ginia Reformers not Disposed to Sound out the Word.— 
An Experiment. — Mahoning Association. — Birth of the 
Evangelizing Spirit in the Association. — Walter Scott 
chosen as its Traveling Evangelist. — Sketch of Walter 
Scott. — Scott on his Mission. — Mourners' Bench and 



VI CONTENTS OF CHAPTERS. 

Chapter in.— Continued. 

PAGB. 

Anxious Seat. — Baptism for the Remission of Sins. — 
Scott at Xew Lisbon, Ohio. — Baxter's Account of his Work 
at Lisbon. — Reformation in tlie Minds of Many at the same 
time. — William Amend. — Opposition of the Clergy. — 
Origin of Reformation in Kentucky. — Scott Joined by 
Thomas and Alexander Campbell, Joseph Gaston, Aylett 
Raines, Wm. Haydcu and others. — Barton W. Stone. — 
Stone's Ordinal ion. — Accepts the Presbyterian Confession 
only so far as it is Consistent with the Word of God. — 
Becomes Pastor at Caneridge and Concord. — Reli- 
gious Excitement in Southern Kentucky and Tennes- 
see. — James McGready. — Nervous Agitations and Catalep- 
tic Attacks. — The " Jerks " under Stone's Preaching. — 
Calvinists Awakened to the L^se of MeaHS.— A Preacher 
on Trial. — Five Preachers Protest. — Springtield Presbytery 
Dissolved. — The Bible SnAficient. — Christian Connection. 
— Xewlights.— Reformation Extends Eastward and North- 
ward; from Bethany and Eastern Ohio, Extends West- 
ward and Southward.— Union of the Two Wings. — Walter 
Scott Chosen Evangelist. — Difference between Stone and 
Campbell. — John T. Johnson and the Christian Messenger. 
— Union of Churches 27 

CHAPTER IV. 

Sketch of Samuel Rogers. — Moves to Henry County, Indiana 
— Benjamin's Father and Mother Protestant Methodists. — 
His Father's Prejudice against Rogers attracts his Atten- 
tion. — Benjamin Sympathizes with Rogers, and asks, "is 
it Right to Obey Christ?'' — A Revival. — Conversion of 
Bknjamix Franklin, his Wife and Brothers.— Conversion 
of his Father and Mother. — Joseph Franklin and John I. 
Rogers Obey the Gospel. — Interesting Sketch of the young 
Franklins and John I. Rogers. — Shouting Proclivities of 
Benjamin's Mother.— Sketch of the Franklins by John I. 
Rogers 45 

CHAPTER V. 

An Effectual " Consecration to the Ministry."— Early Efforts 
at Preaching^. — Sketch oi John Longley.— Deficient EiJa- 



CONTENTS OF CHAPTERS. Vll 

Chapter V.— Continued. 

PAGE. 

cation. — Incidents. — Effort at Improvement. — Drilling on 
the Battle Field. — An Efficient Grammar School, — Sale of 
the Mill. — Debts and Poverty. — His First Debate. — In- 
clination to be a Travelling Evangelist. — Preaching with 
Daniel Franklin. — Residence at New Lisbon. — John Short- 
ridge and Samuel Hendricks. — Debate with G. W. Mc- 
Cune. — Residence at Bethel. — Hosea Tilson and Eiihii 
Harlan. — Small Salary and no Salary. — Removes to Center- 
ville. — Sorrows and Deprivations of a Preacher's Wife. — 
Tribute to a Mother. — Evangelist vs. Pastor. — ^' Setting 
Churches in Order." — Discussion Without Strife 59 

CHAPTER VI. 

Zeal of the Disciples to '' Sound out the Word." — Power of 
the Press.— Periodicals Published in 1837 and 18 i7— Daniel 
K. Winder.— T/ie ^e/ormer.— Benjamin Franklin Be- 
comes an Editor in 1845. — Character of his First Periodi- 
cals. — His Views. — Success. — Subjects Discussed. — A Pro- 
tracted Union Meeting. — Comparison of Former and 
Latter Days. — Singing. — Magnifying Existing Evils. — 
Tours to Kentucky and Michigan. — A Demand for his Ser- 
vices. — Example for Young Preachers. — '' Place Hunting." 
— Sickness and Death in the Family. — Family Record 76 

CHAPTER VII. 

Enlargement ot the Beformer.—A Cheap Paper. — Editorial 
Forecast for Volume V. — Change of Name. — Removal to 
Milton.— Debate with Manford.— Pritchard and Terrell De- 
bate.— Somerville Debate.—'' Can Christians go to Wars? " 
— Samuel K. Hoshour. — Church of Christ in Centerville. — 
Educational Spirit and Enterpise. — Fairview Academy and 
Butler University. — Church Music. — ''The Christian 
Psalmist." — Mr. Franklin's Interest in Congregational 
Singing. — The Gospel Proclamation. — Alexander Hall. — 
^^ Universalism Against Itself.''^ — Union of The Gospel 
Proclamation and The Western Iteformer. — Circulation 
of the Periodical. — " Emblem of a Christian Church."— 
Mr. Hall's Withdrawal.— " Tour to Ohio."— Debate with 
an "Anti-Means Baptist."— Literary Advancement, , , , , , 102 



VIU CONTENTS OF CHAPTERS. 

CHAPTER VIII. 

PAOB. 

Great Men and Great Names.— Alexander Campbell. — Charac- 
ter of the Early Reformers. — Co laborers with Benjamin 
Franklin. — Gary Smith. — Fouiidinw' of the Church at Har- 
rison, Ohio.— The " Battle of Whitewater."— Butler K. 
Smith. — John P. Thompson. — He Joins the Reformation. 
— Rude Houses of AVorship.— The Boundary Line Church. 
— The Leaven in FlatrocktJhurch. — The "White Pilgrim." 
—John Longley.— Benjamin F. Reeve. — The Bible Test, as 
Applied by Him. and its Result. — Ben Davis Creek Church. 
— Jacob Daubenspeck. — John O'Kane. — Organization of 
the Indianapolis and Connersville Churches.— Ryland T. 
Brown.— Flatrock Association. The Four liadiating 
Points of the Reformation. — '^ Two Hundred Dollars a 
Year, Payable Chiefly in Produce."— Dr. Brown's Labors 
in connection with Benjamin Franklin 128 

CHAPTER IX. 

The Reformation in Eastern Indiana.— The Liglit Radiating 
from this Centre. — George Campbell. — His Early Life and 
Religious Impressions. — From Universalism through Con- 
gregationalism into the Christian Church. — Ilis Location 
at Harrison, Ohio, and Marriage.— His Labors at Oxford, 
Ohio, and in Rush County, Ind.— His Instrumentality in 
Establishing the Northwestern Christian University. — 
Labors at Fulton, and in connection with the Chridian 
-4<7e.— His Removal to Illinois and* Death. — His Personal 
Appearance.— Friendship for Young Men. — James M. 
Mathes.— His Birth and Religions Education.— Sti-uggles 
with Orthodox Dogmas.— The New Testament : He Reads, 
Believes, and determines to Obey. — " What am I, that I 
should withstand God?"— His Immersion by Elder Hen- 
derson.— Gospel Labors — A Student in Bloomington 
University.— Four Thousand Persons Immersed.— His De- 
bates. — He starts the Christian lleview. — His Literary 
Labors. — Death of his AVife, and Second Marriage. — Mr. 
Mathes' Views of Sunday-schools, — John AVright. — Origin 
of Blue River Association.— The name *• Bai)tist," dis- 
carded.— Success of Mr. AV right's Labors in Harmonizing 



CONTENTS OF CHAPTERS. IX 

Chapter IX.— Continued. 

PAGE. 

Diflerent Bodies of Christians.— Three Thousand Strike 
Hands in one day.— Beverl}^ Vawter.— He Joins the Chris- 
tian Connection and Preaches Baptism for the Remission 
of Sins.— Spread of Mr. Campbell's Views.— Effect of the 
Reformation on the Baptist Churches.— Stirring Times in 
the History of Religion 150 

CHAPTER X. 

Mr. Franklin's Persistence in Preaching. — Commendatory Inci- 
cidents, by James M. Mathes. — Mr. Franklin's First Visit 
to Cincinnati.— Incidents of the Tour.— Opens the Way 
for his Future. — An Unfortunate Maivnage.—Frotestant '■^ 
Unionist removed to Cinciiuiati and changed to Christian 
Age. — An Editorial "Tilt."— Logic and Intuition vs. Rhet- 
oric. — Changes in the Ownership of the Age. — Partnership 
of Burnet & Franklin in the Age and the Reformer. — Re- 
moval to Hygeia.— Biographical Sketch of D. S. Burnet. — 
Comparison of the new Partners. — " Hygeia Female Athe- 
neum."— Suddenness of the New Arrangement. — Two 
MonthUes and one Weekly.— An Unprofitable Business. — 
Mr. Franklin Abandons his Interest in the Periodicals. — 
Specimens of Mr. Burnet's Compositions. — Unpleasant 
Social Condition of Mr. Franklin's Family at Hygeia. — 
Meeting at Mt. Healthy.— Mr. Franklin's '' Co-Editors."— 
Formation of " The Societies."— A Strife for the Mastery. 169 

CHAPTER XI. 

A ** ^lusical Department " in the jBe/bn?2er.— Sketch of A. D. 
Fillmore. — Mr. Franklin's Sermon on Predestination and 
The Foreknowledge of God. — Correspondence with Rev. 
James Matthews.— Propositions for the Carlisle Debate.— 
" Debate on Predestination,"— Rise of Spiritualism in the 
" Rochester Knockings." — Advance of Si)iritualism.— Mr. 
Franklin's Views.—" Solution of the Mysteries."— Jesse B. 
Ferguson.— Commanded by a Spirit from the Seventh 
Sphere not to see Mr. Campbell.— A Spirit not so far re- 
moved Commands his Attention. — Mr. Ferguson complains 
of Proscription.— Unjust Charge against Mr. Franklin. — 



X COKTENTS OF CHAPTERS. 

Chapter XI.— Continued. 

PAGE. 

His Liberality to those who differed from him.— Further 
Changes in the Christian ^(/e.—'' Benjamin Franklin, 
Editor," again.— His Association with it a Necessity. — 
Editorial Independence.— Evangelical Tours. — Removal to 
Cincinnati.— Labors with the Clinton Street Church, and 
in Covington, Kentucky. — Financial Embarrassment. — 
Incidents.— Daylight Comes.— Helieved from Embarrass- 
ment, but never Kich 197 

CHAPTER Xn. 

Disciples at first a Unit Against '' the Sects." — Reformation vs. 
Restoration.— Rise of Internal Disagreements.— Subjects 
on Which they Disagreed.— I. Congregational Inde- 
pendency. — The Campbells Exchange the Presbytery for 
the Association. — Red Stone and Mahoning Associations. 
— Opposition to the Association. — Its Dissolution. — An- 
nual Meetings. Lamentation over the Extinct Association. 
Caneridge Reformation on Ecclesiastical Organizations. — 
Formation and Early Dissolution of Springfield Presby- 
tery." — Sentiments Expressed in the "Last AVill and Tes- 
tament." — Union of the Disciples with the Christian 
Connection Accomplished AYithout a Formality. — Disciples 
Without a Representative Assembly. — Young Disciples 
Ignorant of the Above History.— ''Co-operation Meetings. 
— District and State Meetings. — Indiana State Meeting 
changed from a Mass Meeting to a Representative Assem- 
bly.— Distrusted by the People of the State.— First Step 
toward Denominational Ileadqnarters. — •' American 
Christian Bible Society." — " American Christian Pnblica- 
tion Society." — A ''Book Concern." — "American Christian 
Missionary Society." — Auxilliary Societies. — Mr. Frank- 
lin's Editorial Notice of the Missionary Society. — Mis- 
sionary to Jerusalem. — Ministerial Titles — Enthusiasm 
over the Jerusalem Mission. — Editorial Notes by Mr. 
Mathes and Mr. Burnet. — "Organization "Complete. — 
Favorable State of Public Opinion. — Principle Involved 
in the Discussion. — Influences which Changed the Minds 
of Benjamin Franklin and others towards the Missionary 
Society. — The Society out of its Sphere 221 



CONTENTS OF CHAPTERS. XI 

CHAPTER XIII. 

PAGB. 

II. Relations of the Ministry to the Church. —Views of 
the Disciples not always Clearly Defined. — '' Lay Preach- 
ing." — Views of Bethany. — Overseers, Deacons and Evan- 
gelists. — Kentucky Reformers no Record on this Subject. 
— Proselyting Zeal in Eastern Indiana. — Churches without 
Oversight. — '• Evangelist " Gives Place to ^^ Minister," and 
this to " Pastor." — '' The Pastorate " not a Seriously Dis- 
turbing Question. — 111. Expediency in the AVorship. — 
Effect of the Increase of Wealth on People at Home and 
in their Churches. — Meeting Houses.— Ministers. — Music. 
Questions Discussed. — "Progression" and -'Old Fogy- 
ism." — "Demands of the Times." — Summary. — The Peo- 
ple "Wearied with the Discussion, and Periodicals closed 
against it 252 



CHAPTER XIV. 

The American Christian Review Founded. — Repeated Changes 
in Mr. Franklin's Periodicals. — The Review his Personal 
Property. — Introduction. — Heartily Welcomed by the Peo- 
ple. — "Downward Tendency of the Reformation." — The 
Small-Pox in Mr. Franklin's Family. — Kindness and Libe- 
rality of the Covington Church. — Travels as an Evangel- 
ist. — Visit to Indiana. — Old and Young Preachers. — "Lib- 
eralism" and "Conservatism." — Extremes. — Decline of 
the Evangelical Spirit. — Success of the T^eiv'ei^?.—" Sin- 
cerity Seeking the Way to Heaven." — Elijah Martindaie. — 
Close of the Revieiv, Monthly. — Trouble Brewing. — 
*'AVhere is the Safe Ground?" — Mr. Franklin's Position 
as to Slavery. — " One-Ideaism." — The Great Civil War. — 
*' Shall Christians go to War?" — Position of the Review. 
" Constructive Treason." — Effect of his Course on the Pa- 
per.— Mr. Franklin AVorks on the Fortifications of Cincin- 
nati. — Taking the Oath of Allegiance. — AVlthin the Con- 
federate Lines at Riclimond, Ky., and Escapes on a Side- 
saddle. — His Views as a Citizen. — A Southern Man's Tes- 
timony t ,,.,,..,,.,., ,267 



Xll CONTENTS OF CHAPTERS. 

CHAPTER XV. 

PAOB. 

Union of the Christian Age and the American Christian Re- 
vietv. — Increase of the Business. — George W. Rice. — Firm 
of " Franklin & Rice." — Contributors and Assistant Edi- 
tors. — Historic Connection in Mr. Franklin's Publications. 
— The " American Bible Union." — *' Organization" of the 
Reformation Sought through the A. C. M. Society.— Ken- 
tucky " Central Christian Union."— Principles Involvod. — 
Indications of a Desire for Centralization in a Representa- 
tive Assembly.— Mr. Franklin Corresponding Secretary, 
pro tern. — High Hopes of the Society — Opposition, Modi- 
fication, Dissolution.—'' Higher Order of Literature." — 
Allied to Question of Cultivated Ministry and Improved 
" Music." — Inquiries as to Possible Improvement in Lite- 
rature—Speculations on the " Divinity Within."— Treat- 
ment of the Subject by the Review. — Numbers Estranged 
from him thereby.— Mr. Franklin Carries the Masses with 
him. — Evidences that he was not Personal in his Opposi- 
tion.— "New Interest." — The Christian Standard.— A 
Dreadful Strife 294 



CHAPTER XVI. 

The Reformers not a New Sect. — Early Views of Denomina- 
tionalism. — The Denominational Idea in the Reformer. — 
Held by Mr. Burnet in 184:9. — Discussion of Ecclesiastical 
Societies begun in 18i5. — Answer to ''Paul Pry." — The 
^'Expediency Argument." — Resolutions of the Church in 
Connersville, Penn., and Mr. Burnet's Comments. — Mr. 
Franklin's Answers to Queries by Josiah Jackson. — Views 
of A. Campbell in the Christian Baptist and MUlenial 
Harbinger. — The Societies Modilietl to Conciliate the Op- 
position. — Opposition Measurably Suspended. — Assump- 
tion of Prerogative by the A. C. M. Society. — The Hymn 
Book.— Educational Projects.-Slavcry.-The Society Crip- 
pled by War Resolutions and Financial Disturbances. — ■ 
Pure Congregationalism of Campbell and Stone. — Discus- * 
sion Re-opened in the Review. — Mr. Franklin Silent but 
ju Sympathy with the Opposition,— His Mind uuder^oino^ a 



CONTENTS OF CHAPTERS. XI 11 

Chapter XVI.— CoNTiNrED. 

PAGE. 

Change.— ''The Louisville Piaii. '"-Mr. Franklin Deprecates 
Discussion, Advocates the Louisville Plan, but afterward 
Abandons It. — His Position in 1876. — The Reformers Deci- 
dedly Opposed to Denominational Organization 319 



CHAPTER XYII. 

Clrcamstances which alienated many of ]Mr. Franklin's former 
friends Part of his History. — Contradictory accusations of 
his Opposers. — Origin of Speculations on ''Inner Con- 
sciousness." — Younger Men more ultra than Prof. Rich- 
ardson. — The Reformation to "Go on to Perfection," — The 
difference Fundamental and Exciting.— " Defection." — 
Melish, Carman and Russel. — Defection in Sixth Street 
Church. — Carman's Explanation with Editorial Remarks 
thereon. — Russel most prominent and most Ultra. — Beth- 
any Faculty on the Defection. — Baptist Comments. — Rus- 
sell repudiated by the President of Abingdon College. — A 
Fundamental Doctrinal Difference. — The Reformation un- 
shaken by the Defection , »... 353 



CHAPTER XVIII. 

■Why the Disciples are Patrons of Schools.— Editor of the Re- 
former on Educated Preachers, and the Connection of 
Education and Christianity.— Denominational Schools and 
Bible C'olleges. — Kentucky University. — Disappointment 
at the Results of College Enterprises. — American Bible 
Union.— Dr.Conanton "Baptist" vs. "Immerser."— Demo- 
ralizing Influences in the Churches. — Universalist Festival 
and Dance in Cincinnati. — Missionary Society on Agitation 
of the Slavery Question.— Temperance. — Mr. Franklin a 
Teetotaller and Prohibitionist.— Instrumental Music— Tilt 
with Dr. Pinkerton. — Temperate Advice to Persons Op- 
posed to the Organ. — Correspondents and Advertising in 
the Memw 389 



xiv CONTENTS OF CHAPTERE. 

CHAPTEK XIX. 

PAGE. 

Sketches Illustrating Mr. Franklin's Evangelical Work.— Ex- 
tent of Country Travelled Over. — Situation in the Revicio 
Office at the Close of the War. — Effect on the Editor's 
Health.— Better Days. — Planting of the Church of Chrii^t 
in Anderson. — Residence of Mr. Franklin in Anderson. — 
*' The Gospel Preacher." — Imnieuse Labor Increases Symp- 
toms of Dsease. — Severe Attack of Pneumonia and Sus- 
ceptibility to Sickness thereafter. — Panic of 1873. — Innova- 
tions. — Sells the Iteview. — Not Actuated by the Hope of 
Making Money. — His Condition not Known Abroad. — 
*' Gospel Preacher, Vol. II." — Sickness in Richmond, Ky. 
— Two Years of Affliction. — Nature of his Diseases. — *' Go- 
ing into Winter Quarters."— Low State of Health in Spring 
of 1877. — Failure to Meet Appointments. — Travels in 1878. 
— Exposure iu Ohio.— Incidents of his Last Days.— Death. 416 

CHAPTER XX. 

Mr. Franklin as a Preacher. — Character an Element of Power. 
Personal Appearance of Mr. Franklin. —His Gestures. — His 
Voice. — His Manner. — His Logic. — His Matter Mainly 
Scripture. — His Illustrations.— Etitect of his Preaching. — 
Fruits of his Labors.— Eloquent, but not in a Popular 
Sense.— Elements of his Power 437 

CHAPTER XXI. 

Mr. Franklin as a Writer.— Not Learned but Successful.— A 
Genius as a Writer.— His Manner and his Method Original. 
— Critical in a Common-sense Way.— His Knowledge of 
Greek. — His Positions Hard to Refute.— Knowledge of 
Commentators.— Of Human Nature. — A Bible Critic. — 
Versed in Nature.— Not an Ornamental Writer.— Not Im- 
aginative.— No Copyist.— Did not Seek Popularity as a 
Writer. — Not Sensational.— Pointed and Analytical 453 

CHAPTER XXII. 

Reformation Began with Religious Discussion.— MetJiod of tJiQ 



CONTENTS OF CHAPTERS. XV 

Chapter XXII— Continued. 

PAGE. 

Early Reformers.— The Ground they Took.— Benjamin 
Franklin a Giant Among Giants.— Meets with Opposition 
on every hand. — Discussion a Necessity. — His Affirmative 
Manner.— Alexander Campbell the Model Debater.— Mr. 
Franklin's Ai-guments and Illustrations. — Wording and 
Defining Propositions. — Sticks to the Question. — Relies 
upon Scripture. — Knowledge of the Bible. — His Manner. 
— His Rublislied Debates. — Value to the Church 466 

CHAPTER XXIII. 

Review.— A Wild Boy of the Forest.— Master of Ax and Rifle. 
Unconscious of his Powers and Future Destiny. — His 
First Conviction of Divine Truth. — Exchanges the Wood- 
man's Ax for the glittering *' Sword of the Spirit." — Puts 
on the Armor and Fights for Christ. — Makes an Impression 
on his Neighbors by his First Efforts to Preach.— He 
presses out into New Fields.— Uses both Tongue and Pen. 
— Takes his position with Campbell and others. — Opposi- 
tion an Evidence of Power. — Sources of his Power. — Pos- 
sesses by Nature the Elements of Power. — The Great Mind 
is Affirmative. — Estimate of his Life and Labors. Will 
the Principles for which he Contended be Maintained? — 
Examples of the Noble Dead.— The Watchword. — Faithful 
to the End 490 



CHAPTER I. 

IN Old English, the word *' franklin," meant a ** free- 
holder." Its derivation in this sense is uncertain. 
Some regard " lin" as a contraction of " land." "Frank '' 
means "free." "Franklin," therefore, means "free- 
land. "The " Franklins " held their kinds by a fee simple 
tenure, and became prominent as a class distinct from 
those who held lands by the feudal tenure. 

Weams, in his biography of Dr. Franklin, gives a very 
different definition and origin of the word. He says ; — 
" In da^'s of Auld Lang Syne, their neighbors from the 
continent made a descent on the * fast anchored isle,' 
and compelled the hardy, red-ochred natives to buckle to 
their yoke. Among the visitors were some regiments 
of Franks, who distinguished themselves by their valor, 
and still more by their politeness to the vanquished, and 
especially to the females. By this amiable gallantry, th(^ 
Franks acquired such glory among the brave islander , 
that whenever any of their own people achieved anything 
uncommonly handsome, he was called, by way of compli- 
ment, a Franklin ; i. e., a little Frank." 

But it is most jDrobable that the word " franklin," in 
the sense of " freeholder," was the word, which, by SDUie 
means unknown now, in the course of time came to be 
applied as the name of a family. This family multiplied, 
and has continued in England to our day. The reader 
will readily recall Sir John Franklin, who was lost in an 
effort to explore the Northern Arctic Ocean. 

At the close of the seventeenth centnry, the family was 
introduced into the United States by the father of Benju- 



2 THE LIFE AND TIMES OF 

mill Franklin, the philosopher. Josiah Franklin was an 
English non-conformist, who emigi-ated to the United 
States to get away from persecution. He had been a 
dyer in England, but in this country was a tallow chan- 
dler and soap-boiler. He had a family of seventeen 
children. Dr. Franklin being the youngest but two.* 

Dr. Franklin had a son and a daughter, or step-(hld- 
ren w'.io bore his name. His son's name was William 
Franklin. He was the last royal governor of New Jer- 
sey, and in the American Revolution adhered to the 
Crown. During, or at the close of the war, he moved 
to England, where he died, leaving one son, William 
Temple Franklin. The latter, like his grandfather, was 
a printer and author, but without groat distinction. He 
died in Paris, in 1873, and leaving no son, was the last 
descendant of Dr. Franklin who bore his name. 

The different branches of the family throughout the 
United States trace their ancestral lines back to Dr. 
Franklin's brothers. 

John Franklin, a full brother of Dr. Franklin (being a 
son of Josiah Franklin by his second wife, Abiah Fal- 
ger), was born in Boston, Massachusetts, in 1703. He 
resided in Boston until after a son was born to him, 
whom he named for Dr. Franklin's elder half-brother, 
James. James Franklin married Hannah Wilson, of 
Salem, Massachusetts. To these parents was born a 
son, who received the name of both his father and 
mother — Wilson Franklin. Wilson became a family 
name. Wilson Fraiklin served as a soldier in the Revo- 
lutionary army. He was in the battle of Benninirton 



♦Whatever faults may be laid to the charge of thp Franklin family, a dis- 
regard of the secoud clause of the 28tli verse of the 1st chapter of Genesis, ig 
not one of thefli, ^, y, 



ELDER BENJAMIN FRANKLIN. 6 

under General Stark, and served till the close of the war. 
He became dissipated, and led a worthless life. He re- 
sided at Providence, Rhode Island, some years after his 
marriage, where a family of several children were born to 
him, including a son by the name of Joseph, who was 
born in the ^ear 1783. When Joseph was eighteen ^ears 
of age, his father emigrated to Eastern Ohio, and settled 
opposite to Wheeling, Virginia. After the family had 
sojourned here ten years, and when Joseph was twenty- 
eight years of age, he was married to Isabella Devoid, a 
lady about ten years younger than himself. The next 
}ear, on the 1st day of February, 1812, a son was born 
to them, who received the name of Benjajiiin Franklin. 
At this time they resided in what is now Belmont County, 
Ohio. Soon afterward they removed to what was then 
part of jMorgan, but is now Noble County, and settled on 
a stream called Salt Run, where they resided until 1833. 
Here were born to them a daughter and six sons, 
whose names, in the order of their births, were : Eliza- 
beth, Josiah, Daniel, Joseph, W^ilson, Washington and 
David. * 

While residing on Salt Run, Joseph Franklin was a 
farmer, a miller, and a workman in wood, the demand in 
each of these directions being so moderate that he could 
afford to divide his energies. The mill was a small affair, 
located on a *' wet weather" stream. AYhen the water 
ran too low, which was often in that hill country, the mill 
was run by horse power, four horses being usually 
employed. The grinding con.^isted wholly of the **gri6ts" 
that the neighbors brouo^ht to him to be o:round for their 



* Of these eight children, only three survive, viz: Daniel, Washington 
and David. The daugliter died just as she came to womanhood. Wilsoa 
died in infancy. Qt the others we shall haye occasion to speak hereafter, 



4 THE LIFE AND TIMES OP 

home use. On the farm was only a small •* clearing,** 
enough for a little meadow, a wheat-field, corn-field, a 
*' truck-patch," and a pasture ; so that with the labor of 
his growing sons, the work of the farm, aside from the 
clearing of fresh ground, was soon done, leaving time for 
cabinet work. He made chairs, tables, bedsteads and 
coffins. For a lonsj time most of the coffins for a larae 
district were made by him. A circumstance in connec- 
tion with his coffin-making shows that Mr. Franklin and 
bis wife were not wholly free from the superstitions that 
were common among the people of that day. The work- 
shop was a room of the dwelling-house. The tools were 
hnng upon a wall which separated the shop from the 
room in which they slept. Among the tools was a fine 
hand-saw, which he used a great deal in making coffins. 
They would occasionally hear a ringing of that saw, as if 
some one had struck it with the head of a large nail. On 
hearing that peculiar sound they fully expected an order 
for a coffin, and were sure to receive it. So they both 
declared and believed to the day of their death. 

Benjamin, being the oldest son, gained knowledge and 
skill in all this variety of employment, which was of great 
use to him, when, a little later in life, he emigrated to 
the wilderness of Eastern Indiana. 

Aside from this labor with his father, he and his broth- 
ers, in the energy, love of fun, and heedlessness, of boy- 
hood, became leaders in the boyish mischief and sports of 
the neighborhood. Game was abnndant, and every fam- 
ily possessed a rifled gun. Often each of the larger boys 
had his own gun. In the use of this weapon Benjamin 
became exceedingly expert. Up to the time of his mar- 
riage, or perhaps even a little later, he was able, and as 
willing as able, to carry ofl" a very large share of the win- 



ELDER BENJAMIN FRANKLIN. 5 

ninofs of shootinsf matches. He used to tell with evident 
satisfaction, although it reflected somewhat upon himself, 
that late on a Saturday evening, after he was nearly 
grown, he bought or traded for a new rifle. He Avas 
exceedingly anxious to make a trial of his gun. The 
next morning was Sunday, and he knew that his father 
would be horrified at the thought of any gunning on Sun- 
day. But his anxiety overcame him, and as soon as he 
could see, he quietly arose from his bed and made ofl" for 
the woods. Going far enough away to be out of iiearing, 
he selected some ol)ject which he thought would be a fair 
test and fired off his gun. ** I declare," he would sny, 
giving his peculiar em[)hasis to the expression, " I thought 
it was the loudest gun I ever heard. It sounded to me 
like a cannon, and I thousrht the whole nei£>-hborh->()d 
would hear it." He rallied his courage, however, and, 
after making a satisfactory trial of his new gun, returned 
to the house before the family were awake, and slipped 
quietly into his bed again. 

(That Benjamin was endow^ed with a very extraordinary 
physical constitution, would be readily inferred from the 
I immense amount of work he performed in the last twenty 
I years of his life. He hecame an acknowledged leader, in 
i his youth, in feats of strength and skill. When a stick 
! was held his^h enouirh for him to walk under it, he would 
I take a short run and easily leap over it. In height, he 
i fell half an inch below six feet. When he came to Indi- 
ana there was a great deal of log-rolling to do. This 
expression, however, seems to have been extended be- 
' yond its literal import, for at the '* log-rollings," many 
of the smaller logs were lifted and carried to the heaps. 
This was a very convenient opportunity for testing the 
' strength of the working-men. The ** hand-spike " was 



6 THE LIFE AND TIMES OP 

a stick of tough, hard wood, two or three inches in 
diameter, about five feet long, and a little sharpened 
at one end. It w^•ls used both in rolling and lifting logs. 
In lifting, the spike w^as put under the log, and two 
men lifted opposite to each other at the same spike. 
Each neighborhood had its one or two men, against 
whom few persons were willing to lift. Benjamin's 
known strength soon brought him into contests of this 
sort. On one occasion, he lifted against a man of im- 
mense size and str^:}ngth, but with very little activity, 
whose nanio was Somers. Raising his side very promptly 
and holding well up and a little over against him, Benja- 
min gained and held the advantage until his antagonist 
saw, and was ready to confess himself beaten. They 
passed over a piece of soft ground, and Mr. Somers sank 
over his shoes into the mud, so that he held up his side 
w^ith extreme difficulty. In homely [)hrase, but with ex- 
ceeding good grace, he surrendered : " Ben, if you don't 
quit lifting over this way so hard, you'll jam me down into 
this mud so deep that I can never get out." 

He seemed never to be weary. He would labor hard 
all day, and at night would walk several miles to such 
gatherings as the y<-)ung people had in his time. After 
he was grown, he and his father framed and put up a 
large barn, w^hich is still standing. His father always 
rested an hour after dimier; during this hour Benjamin 
would engage a boy living on the i)lac'e to wdiistle for 
him while he danced, with activity and glee, as if he never 
had any work to do or any care about anything. 

Although Joseph Franklin and his wife were pious peo- 
ple and devoted members of the church, the evil influ- 
ences surrounding their sons prevailed over their own for 
a time, and their sous grew very rude and profane. It 



ELDER BENJAMIN FRANKLIN. 7 

does not appear that their crimes went farther than that, 
for the time, they took no interest at all in rehgion, their 
conversation was full of profanity and obscenity, and 
they often engaged in acts of mischief, which, thongh 
inspired by love of fun, were sometimes exceedingly an- 
noying and even serions, to the parties on whom they 
played their pranks. There was no improvement in their 
morals nntil about the time when they obeyed the gospel. 
There was, however, a restraining influence in the char- 
acter of their parents, demonstrated by the ftict that they 
always sought to hide their shortcomings, not only from 
their parents, but from the so))er-inin(led people with 
whom their parents associated. The influence of parents 
is often shown more in the after life than in the youth of 
their children. It was so with the children of Joseph and 
Isabella Franklin. 

In the month of May, 1833, Joseph Franklin moved 
his family and effects into Henry Count\', Indiana, and 
entered a body of land, near where Middletown now 
stands. Henry County was then almost a wilderness. 
There were several ** settlements " in different parts of 
the county, comprising a dozen or more families. The 
one in which Mr. Franklin chose his location was on 
Deer Creek, near its confluence with Fall Creek. It was 

I a favored location in which to indulge a propensity for 
milling which showed itself in the family. Joseph Frank- 
I! linandall his sons were, atone time or another, connected 
I with some of the fiouring-mills, and saw-mills, of this 
region. 

The demands of a new country, remote from large 
towns and manufactories, and occupied chiefly by farm- 
ers, set the skill and genius of the elder Franklin to 
ffov^ iu new directions, A turning-lathe was eredecl oa 



8 THE LIFE AND TIMES OP 






his farm, and a vat for tanning sole-leather was sunk. 
He made shoes, and his own shoe-pegs. 

Benjamin, now twenty years of age, had preceded his 
father, coming along with his nncie, Calvin Franklin, into 
Henry County in 1832. During the summer and autumn 
of that year he employed himself with such work as he 
could find to do. But, on the approach of winter, he 
learned that hands were wanted to work on the National 
Road, then being constructed across the State, from Rich- 
mond, through Indianapolis, to Terre Haute. Going down 
to Knightstown, he engaged work for the winter. He had 
not, however, worked long until the weather grew so 
cold as to stop all work on the road. Receiving a fine, 
new axe in payment for what he had done, he returned to 
the settlement on Deer Creek. On the first day of Feb- 
ruary he was twenty-one years of age, and soon after the 
arrival of his father he became the owner of eighty acres 
of land. On this land he at once began to make some 
improvement. A quantity of the timber had been 
** deadened," and perhaps a small space cleared up. His 
first point of interest was the erection of a log house. 
He scored and hewed the logs, laid the floor, framed 
the doors, windows, joists, and rafters, rived the clap- 
boards for the roof, and made his own chimney of sticks 
plastered with mud. Out of the abundance of choice 
timber, he selected the very best, and did his work so 
well that the house still stands, after a lapse of forty-five 
years, firmer than many others in the nieghborhood long 
since built. The house, on the approach of \vinter, was 
erected, but still in an unfinished condition, when another 
event transpired, to which we must now turn our atten- 
tion. 

Among the earliest settlers on Deer Creek were Jameg 



ELDER BENJAMIN FRANKLIN. 9 

and Elizabeth Persouett, the father and mother of a family 
of fourteen children. Benjamin Franklin had made the 
acquaintance of this family shortly after his arrival in 
Indiana, and an attachment soon sprang up between him 
and Mary Personett, the youngest but one of the dangh- 
ters ; and at the time of building the log house above al- 
luded to, they were engaged to be married. With this 
before him to stimulate his energy, the work was pushed 
rapidly forward, and as soon as it could be occupied, they 
were married. This was on the 15th day of December, 
1833. His wife was two and a half years older than he, 
but belongs to a family who live longer. She went with 
him through all his long career, bore him eleven children, 
and cared for them with a mother's patient and tender 
care, through many long years of privation and sorrow, 
keeping up courage and hope where many a woman would 
have sunk under the heavy burden. 

As soon as they were married, they moved into the 
new and unfinished house. The floor was of rough oak 
boards, put down without nails, and the chimney was, at 
the time, but little above the arch of the fire-pkce. The 
house was finished at leisure during the winter ; and in 
spring he was ready for the series of log rollings, with 
which spring work always began. These over, he turned 
his attention to his own farm. He had succeeded in get- 
ting several acres cleared well enough to plow, but leaving 
a large number of the dead trees standing, when a storm 
of wind came and threw down such a quantity of trees 
and limbs that cultivation, that year, was impossble. 
This misfortune discouraged him so much that he was 
never afterward satisfied on his farm, and made but little 
eff'ort toward any further improvement of his land while 
he lived upon it. His skill in carpentering brought his 
2 



V- 



10 THE LIFE AND TIMES OP 

services into demand in the rapidly-growing settlement, 
and most of his time was spent in this way until the year 
1837, when he traded his land for an interest in a saw 
and grist-mill on Deer Creek. His partner was his 
uncle, Calvin Franklin. Going into milling just as the 
dreadful financial distress of those years fell upon the 
country, he met with nothing but discouragement in bus- 
iness. The mill property was sold in 1840. 

The habits above described continued with him for 
some time after his marriage. He took no interest in re- 
ligion at all. His profanity continued . His immense 
vitality overflowed in all sorts of boyish performances. 
On one occasion, — several months after he had been mar- 
ried, — he had been out somewhere and was returming, 
accompanied by one or two of his brothers and another 
young man. They crossed an open field toward the house. 
His wife saw them coming across the field, blundering 
and staggering to the right and left, and her heart sank 
within her. Her husband, to whom she had given her 
heart, and in whose hands she had risked her happiness 
in this life, was staggering home drunk I It was not like 
him. He had not been in the habit of drinking; but 
they were all intoxicated. Nothing else could make them 
act that way, so she thought. Presently they readied 
the fence, nearly at the same time, but several rods apart. 
Then they all indulged in a loud laugh. They had 
been trying to walk across the field with their eyes shut! 
The wife was vexed. Could it be possible that her hus- 
band would be always a great boy? Was he never to 
have any dignity ? 

We have now followed Benjamin Franklin through his 
youth and up to the time when a mighty revolution 
in his life took place ; to the time of the career in 
which the reader will be most interested. 



ELDER BENJAMIN FRANKLIN. 11 

In tracing the history of any distinguished man, natural 
causes are usually sought for as forces developing his 
greatness. We can only speak of two or three such 
thiiiofs, and of these, not so much as causes as ao-encies of 
the Providence of God. He, who raises up one man and 
casts down another to carry out his purposes, may employ 
agencies which the philosopher would call natural causes ; 
but still the hand of God is in it all the same. These 
are some influences known to have contributed to make 
Benjamin Franklin what he was : 

1st. A preference for what is directly practical in the 
affairs of mankind has always been a family trait. The 
whole life of Dr. Franklin discovers this trait. He was 
not a speculative hut an experimental philosopher. Asa 
statesman, he did not submit theories of government, but 
was always ready to say what the present legislative and 
executive officers ought to do^ and also why they ought 
to do it. Poor Richard's maxims are none the less bril- 
liant because they are homely — they abound in wisdom 
applied to the the commonplace matter of earning a liv- 
ing and enjoying it. Joseph Franklin, in the third genera- 
tion below the philosopher, was a man of comprehensive 
intellect ; but his wisdom and skill were given to the atlairs 
of everyday life. Among needy pioneers he made tables 
and chairs, turning the rungs in his own lathe. He 
tanned leather and made shoes. He ground his own and 
his neighbors' flour and meal. He scored and hewed logs 
and "puncheons," rived "clap-boards," for his own and 
his neighbors' houses and barns. He cleared away the for- 
rest and tilled the land where it had stood. In a genera- 
tion which did not call in question the habitual use of 
alcoholic and narcotic stimulants, he saw the expense, the 
filth, and the dissipation in both, and so engrafted his 



12 The life and times oi* 

sentiments on the minds of his sons, that, with the excep- 
tion of one who chewed tobacco moderately, all followed 
the example of their temperate father. And finally, in 
religion, when he heard preaching that in all its discoursing 
bore directly on the character of man, his judgment at 
once approved it as superior to that speculative theology 
in which he never was fully interested. The Franklin 
family did not speculate in coftimerce, in philosophy, nor 
in reliction. 

2d. The circumstances of his early youth tended to 
develop him in the highest possible degree. The habits of 
the people of the West in that generation were exceed- 
ingly simple. They lived in a wilderness, were poor, 
and lived upon the simplest and most wholesome food. 
Their houses were thoroughly ventilated because they 
were unable to build them so well as to exclude the pure 
air. They were compelled by their every-day necessities 
to take abundance of open-air exercise. Living so plain- 
ly, and working hard have ever been felt to be great 
disadvantages. The peo[)le therefore studied intently 
how they might better their situation. ** Necessity is the 
mother of invention." The necessities of the i3eoi)le not 
only required physical but intellectual activity. In this 
way the circumstances of his early life combined to de- 
velop in Benjamin Franklin a robust intellectual and 
physical manhood. We cannot, however, — as most biog- 
ra[)hcrs have a penchant for doing, — trace our hero 
through his youth as a young Saul, always in his sports 
and exercises, ** from his shoulders and upwards higher 
than any of the people." Thousands of young men, his 
contemporaries, went through the same complete drill and 
preparation, who were never widely known, because their 
immense intellectual and physical vigor were expended 



I 



ELDER BENJAMIN FRANKLIN. 13 

upon their own private affairs. This country has devel- 
oped thousands of great men who were not distinguished 
men because their great powers were not exhibited in 
public life. 

3d. The religious and moral character of his parents 
had a great influence upon him. Mention has been made 
of his father's advanced views as to the use of alcoholic 
drinks and tobacco, and the impression he made on his 
sons in this respect. In religion the influence of his 
mother was joined to that of his father, and Avas, per- 
haps, even greater. They were a man and woman of 
profound faith. They lived and walked by faith, and 
so constant and consistent were thc}^ in their religious 
devotions, that all their children, after the years of 
their youtliful waywardness had passed, were led to 
become and to live devout Christians. This trait was 
stronger in his mother. It does not appear that his 
father ever wavered in his faith, but he sometimes 
wearied in his acts of devotion. He had fits of despon- 
dency, produced most likely by a physical infirmity, and 
these possessed him so that he could not sufliciently 
command himself while they were upon him to read the 
Bible, and pray with his family. On these occasions the 
moral courage of his wife showed itself. At his request 
she would lead in the family devotions until he had " got 
out of the Slough of Despond." In the same way, and 
for the same reason, he sometimes slackened his forces in 
the control of their children. She never did. She was 
buoyant and hopeful, full of courage and determination, 
and persistently followed up their waywardness and short- 
comings. On one Sunday morning, Benjamin had been 
dressed for the day in his clean clothes. It was a warm 
morning after a rain. The boys had constructed a min- 



14 THE LIFE AND TIMES OP 

iature water-wheel and put it into a stream which ran 
near the house. Benjamin went to the stream and was 
amusing himself with his *' mill. " His mother saw him, 
and commanded him to leave the water, threatening to 
whip him if she caught him there again. He went away» 
but soon yielded to the temptation and went again to the 
water-wheel. His mother saw him, and in a moment was 
coming down to him with a switch in her hand. "When 
he chanced to look up and saw her coming, he yielded to 
an unusual impulse, and, for the lirst time in his life, 
started to run away from his mother. She called to him 
to stop, but still he ran on, ghuicing over his shoulder 
occasionally to see if she was gaining on him. Presently 
she sli23ped and fell at full length in the mud. His heart 
relented at seeing her fall, and he stopped. In later years 
when he was able to bring a man's judgment to bear 
upon the case, he often told the circumstance to show 
how he always came off second-best in any contest with 
his mother. She was not angered by his running from 
her, but spoke calmly of his disobediance, pointed to his 
soiled clothes as the reason why she forbade him to go 
into the water, and then deliberately punished him as she 
thought he deserved to be punished. 

We have before us, therefore, a man developed phys- 
icall}^ and intellectually in a very high degree, and in- 
heriting an intensely practical bent of mind and a sus- 
ceptibility of the strongest convictions of right and 
wrong. The truth of the Bible is impressed on his mind 
and he only needs the awakening to a sense of sinfulness, 
and instiuction in the doctrine of the Bible. The 
awakening and the instruction came in due time. His 
soul grasped the truth, and, enlightened by it, he was at 
once filled with an unconquerable zeal to proclaim it to 
others. 



ELDER BENJAMIN FRANKLIN. 15 

When and by whom this instruction came will soon be 
related. But we must first call the attention of the read- 
er to some matters without a knowledge of which it is 
believed the career of Benjamin J" ranklin will not be un- 
derstood. 






CHAPTER II. 

/TV HE history of a politician can not be separated from 
JL the state of his country and the current events of his 
time. So it is with a religious teacher. We can- 
not see the bearing of his work, much less can we under- 
stand the promptings of his heart, unless we know the 
state of reliojion and the characteristics of the reliojious 
society in which he operated. It is necessary, in the 
present instance, to glance at the surroundings of Benja- 
min Franklin at the time he entered into public life. In 
doing so we shall presume somewhat upon the intelligence 
of the reader and give but a mere outline. 

At this time, and especially in this part of the country, 
the prominent matters of discussion among religious peo- 
ple, were the following : 

1st. The nature and the process of conversion. The 
great body of religious people regarded sin as '* the cor- 
ruption of the nature of every man, that naturally is en- 
gendered of the offspring of Adam, whereby man is very 
far gone from original righteousness, and of his own na- 
ture inclined to evil, and that continually.'* In such a 
condition, naturally, man was held to be incapable of do- 
ing anything good. He could not believe or obey the 
gospel — indeed he was not inclined to try to do so. The 
only motion towards righteousness which was admitted to 
be possible to a sinner, was to beseech God to have mercy 
on him. The true Calvinist did not admit even so much 
as this. The " total hereditary depravity " of man, " in 
all the faculties and parts, both of the soul and of the 
body," he held without cxpUnatiou or qualitication, auc^ 



ELDER BENJAMIN FRANKLIN. 17 

almost with as much tenacity as if God had really foreor- 
dained that he should believe it. Such a man never pre- 
sumed to preach to the world. When the Lord called 
him anywhere to preach, He called some of His people 
there to hear, and helped them to understand it. When 
a sinner was te be converted, it was in the first place one 
of God's elect, chosen in Christ before the foundation of 
the world, and then the power sent to convert him was 
an ** irresistible grace," which, indeed, did not always 
speedily, but always most surely, convert him, and then 
remain with him, so that he was sure to continue in the 
faith and be saved. The more popular form of belief (or 
of speculative theory rather), was that the sinner could 
resist the Spirit until it would flee from him, or seek 
after it until it would come to him with converting power. 
But that the real converting power was the Holy Spirit, 
personally present, and operating directly on the facul- 
ties of man, purifying him of this inherent tendency to 
sin, and saving him by giving him saving faith, was held 
in common by both these parties. They therefore regarded 
each other as *' orthodox." But the Disciples (or *'Camp- 
bcllites," as those opposed to them most persistently 
nicknamed them), denied that there is any such ungov- 
ernable tendency to sin in human nature. It was, indeed, 
admitted that man's faculties are greatly clouded and in- 
fluenced by sinful surroundings, but claimed that he may 
hear with the ear, understand with the heart, turn from 
sin, and be saved, and that this is essentially the process 
of conversion. This was a radical and irreconcilable dif- 
ference. As soon as Alexander Campbell and those asso- 
ciated with him began their work and began to teach the 
people that man's faith (or belief of the truth) and obe- 
dience to the gospel are the ground of acceptance with 



18 THE LIFE AND TIMES OF 

God, they were cried down as <* heterodox." They did 
not " believe in the operation of the '' Holy Ghost/* 
They repudiated ** Holy Ghost" relig-ion. They knew 
nothing of ** heart-felc religion," and taught only a *♦ head 
religion." They had *' no experimental knowledge of 
the power of God to forgive sins," and had nothing but 
** a mere historic faith," which was only *' the motion of 
the carnal mind." A distinguished Baptist of Kentucky 
refused to enter into a discussion with Alexander Camp, 
bell on the work of the Holy Spirit in conversion, because, 
as he averred, " Mr. Campbell had never had an experi- 
ence of the work of giace in the soul, and consequently 
could know nothing about it." Presbyterians, Methodists 
and Baptists made common cause against the Reformers. 
They might be biting and devouring one another at a fear- 
ful rate, but let a ** Campbellite" make his appearance 
in the neighborhood and all was harmony among them at 
once — all the '* orthodox churches " were instantly a unit 
against the heretic, 

Alexander Campbell once very truly wrote, in the Mil- 
lenial Harbinger , that, "The first, middle and last course, 
of the banquet to which the sectarian world invite us, is 
an immediate operation of the Holy Spirit in the conver- 
sion of sinners and the perseverance of saints;." When 
an orthodox church undertook to have a revival, they met 
together and began to entreat the *' Holy Spirit to *'come 
down with converting power and save sinners." God was 
reminded that He "had promised to convert seeking, 
mourning sinners," that such were there and then before 
Him, waiting for Him to "verify His promise." Illiterate 
people went wild with excitement iu these meetings. 
Within seven miles of where we now write, a rude and 
ignorant people about twenty j'cars ago were holding a 



ELDER BENJAMIN FRANKLIN. 19 

meeting in a school house. The excitement had run very 
high, the air of the illy-ventilated room had been poison- 
ed with noxious gases, and they were shouting, singing, 
praying, and exhorting, all at the same time, when some 
one shrieked out : ** The devil is in the house ; let's drive 
him out." The conceit suited the humor of the crowd, 
and they at once began a chase round and round the room, 
hooting and yelling as if themselves had belonged to the 
infernal regions. Presently one shouted loud enough to 
be heard above the din ; ** Here he goes, out through the 
door ! " Out went the crowd, headlong, pell-mell, push- 
ing, jamming and hurrahing, as senseless as people could 
be. *' There he goes, into the pond," cried the same lead- 
ing voice. The multitude followed on, and, surrounding 
the pond, they continued to halloo and throw sticks, until, 
the open air beginning to cool down their blood and relieve 
their heated imaginations, some, less excitable than the 
rest, fell back, the excitement began to die away, and in 
a few minutes lonijer time the whole cons^i-eoation, si- 
lently, and half ashamed of themselves, retired to their 
homes. In more cultivated communities the excitement 
was held within more reasonable limits, though the memo- 
ries of our readers will doubtless recall scenes of as wild 
excitement as that just described, enacted in the name of 
*' heart-felt religion." A congregation of staid, Old- 
School Presbyterians, or intelligent Baptists, would never 
get into confusion at all ; but they, nevertheless, held 
convicted sinners in expectancy of a direct converting 
poweii, working in them an instantaneous and ** sensible" 
change. 

The pioneers of the Reformation have for many years 
lamented what they regarded as a yielding of the funda- 
mental truth on this subject, in the semi-fraternity 



20 THE LIFE AND TIMES OF 

acknowledged in exchange of pulpits, union communions, 
and other ways of recognizing *' the sects." On the other 
hand, it is manifest that the theory of direct spiritual 
influence is rapidly losing its hold on the minds of the peo- 
ple. There is a vast difference between Mr. Moody's 
procedure and the old-time revival ; although he still 
teaches sinners to expect an internal mystic influence, 
which it pleases him to call <* salvation." 

2d. Denominatioiialism, or Churchism. The religious 
community were divided in their views of church polity 
and organization into Baptists, Episcopalians, Presbyteri- 
and Coiigregationalists. These diflferent views became 
the basis of difl*erent church, or denominational organiza- 
tions. There were the Episcopal church and the Method- 
ist Episcopal church ; there were Old School, New School 
Cumberland, and Reformed Presb3terians ; there was the 
Papal, calling itself the Holy Catholic church ; and there 
was a laro^e connection of churches called Consfres^ational 
churches. Diff'ering on various doctrinal subjects, there 
were four or five kinds of Baptist churches, and as many 
kinds of Methodist churches. There was a connection of 
Unitarian churches, and a Universal ist church. 

Closely connected with this question of sectism was that 
of Human Creeds as the basis of Church Organiza- 
tion. The subject was often discussed as a leading one. 
Most of the denominations had a '* Confession of Faith** 
with its Doctrine, Discipline and Catechism, or ** Disci- 
cipline" with its Articles of Religion and Rules of the 
Church, or *' Articles of Association," setting forth the 
points of doctrine and discipline on which a coimection 
of churches maintained one fellowship. And it was 
strenous-ly argued that they were a necessity. When the 
Disciples made war on these creeds it was claimed that 



ELDEE BENJAMIN FRANKLIN. 21 

they had one *' in the head if not in a book," and finally 
suggested that one of Alexander Campbell's books was 
secretly used as a Creed. 

In this state of religious society the Reformation came 
on, assuming at the outset, what was scarcely denied, 
that the Bible must be regarded in all things. *' Where 
the Bible speaks we speak, and where the Bible is silent 
we are silent." The fearless application of this rule, 
laid the axe at the root of all denominations. The Bible 
is silent as to a Methodist church, a Baptist church, an 
Episcopal church, or a Preibyterian church, etc. These 
organizations are, therefore, simply without authority. 
They cannot prove their right to an existence by the Bible, 
and, therefore, they have no right to an existence. The 
names Methodist, Baptist, Presbyterian, etc., are names 
not known in the Bible. It is, therefore, wrong to wear 
them. The Bible is silent as to Conferences, Presbyteries, 
Synods, Convocations, General Assemblies, Associations, 
etc. These are all, therefore, unauthorized institutions, 
and all their laws and ordinances are void. But these 
ecclesiastical councils, party organizations and denomina- 
tional epithets, are the essential features of ** Sectarian- 
ism.'* To give up these things would be to abandon *' the 
church of their fathers," and '* the church of their choice." 
This was asking too much for the sake of Christian union, 
and they would defend their denominations. 

The Reformation, however, was not a mere negative. 
If it discarded the name Presbyterian, it besought the 
pious Presbyterian to call himself simply a Christian. If 
it threw away the name of Methodist Episcopal Church, 
it besought the members thereof to worship in a congre- 
gation of disciples of Christ, on the Lord's day, in the 
apostles' doctrine, in fellowship, in breaking of bread, 



ZZ THE LIFE AND TIMES OF 

and in prayers. If it discarded the administration of a 
Synod, it substituted the administration of the affairs of 
the congregation of Christians by the overseers and dea- 
cons. If it asked professed Christians to lay aside th^ir 
human creeds, it entreated them to accept the Bible as 
"the only and all-sufficient rule of faith and practice." 

3d. Among these sects, the Baptists had assumed a 
prominence that gave rise to an extended discussion of 
JBaptism. Most of the self-yclept orthodox churches, held 
to an infiint church membership, with the initiatory rite of 
infant sprinkling. This had come from the Papal to the 
Anglican and Scottish Churches, and thence to these 
younger Protestant sects, without question of its authority 
or validity. When, therefore, the Baptists rose up and 
spread all over the country, denying that sprinkling is 
bajjtism at all, and denying that any but believers are 
scriptural subjects of baptism, Pedo-Baptists were greatly 
alarmed, and began to hunt for scriptural authority for 
sprinkling infants. In the absence of authority, they 
seemed to grow more determined than ever for the main- 
tenance of the practice, and began to invent reasons why 
it should obtain. Tnis discussion was still in full blast 
when the Reformation began and ** baptism for the remis- 
sion of sins,** was proclaimed. The storm of discussion 
which had raged on the *' subject'* and '* action" of bap- 
tism, increased to a hurricane, when a new party arose 
and began to emphasize on the commission of the Apos- 
tles, in which Jesus says : " He that believeth and is 
baptised shall be saved," on Peter's apostolic command 
on Pentecost, *' Repent, and be baptized, every one of you, 
in the name of Jesus Christ, for the remission of sins, ' 
and on the command of Ananias to Saul, ** Arise and be 
baptized, and wash away thy sins, calling on the name of 



i 



ELDER BENJAMIN FRANKLIN. 23 

the Lord." This teaching on the <' design" of baptism 
enraged the Pedo-Baptists more than their difference from 
the Baptists on the *' subject" and ** action" of baptism. 
On the design of baptism, Baptists and Pedo-Baptists 
made common cause against the Disciples. Baptism for 
the remission of sins was stigmatized as ** water salva- 
tion," a*' gospel in the water," ''water regeneration,'* 
etc. Every possible means, often regardless of Christian 
dignity or truthfulness, was resorted to, to bring the 
"heresy" into ridicule. The Disciples were stigmatized 
as '* water-dogs," and the churches of Christ as "hydrau- 
lic churches." The extreme of vituperation and abuse 
to which their opponents resorted, accounts for the dis- 
position of the pioneer reformers. One Milton Jamieson 
wrote a " Treatise on the Subject of Baptism ; principally 
designed as an Exposure of Campbellism." An instance 
or two from this will show what manner of spirit was 
sometimes manifested by men who professed to have " an 
experimental knowledge of the power of God." In his 
" treatise," Mr. Jamieson wrote : *' Frogs are a race of 
reptiles that can only be produced under water ; Camp- 
bellites can only be produced in the same way, and that 
by their own showing. In this, then, they are like frogs." 
From this the author glides into the Apocalypse and makes 
application of the "three unclean spirits like frogs" to 
" Campbellites." This dignified (?) treatise closed with 
the followiug lines of doggerel : 

" Move along, my subjects hearty, 
Blaming every sect and party ; 
Crushing creeds, opinions, isms, 
Bringing in Millennial glory, — 
Move along, for I'm before you ; 
Free yourselves from every tramel, 
Follow nothing but A Camel.'* 



24. THE LIFE AND TIMES OF 

4tli. Universalism had attracted considerable attention 
throughout the West. It had its own affirmation that 
** the whole human family ivill be made lioly and happy," 
and three negations, viz. : There is no hell, no devil, 
and no future punishment. As a system (if it may be so 
called), it had two things to commend it and render it 
more or less popular, in a majority of western localities. 
In the first place, it was a natural rebound from Calvin- 
ism. A theory which would mercilessly consign the lar- 
ger part of humanity to endless punishment, without a 
chance of salvation, could not long hold the public 
mind. In the first eff*ort to escape from this doctrine, a 
large number at first held on to the idea that God had de- 
creed the salvation of all for whom Christ died, but en- 
larojed their belief as to the number for whom Christ 
died, so as to include the whole race. Christ died for all 
and therefore all will be saved, was the short argument. 
It seems, on a superficial view, to be a charitable and lib- 
eral theory; and, indeed, Universalists after they had 
gained some standing, assumed the designation of '* Lib- 
eral Christians" — not as a denominational epithet, but 
that they were a denomination of ** Liberal Christians." 
And, in the second place, Universalism commended itself 
to a class of people who are impatient of the restraints 
of the Gospel. It suited their cases, and was, therefore, 
the religion of their choice, in so far as they chose any 
religion at all. If "brother" Kidwell or "brother'* 
Manford came along to preach a chance sermon in some 
court-house, the irreligious people were sure to be no in- 
considerable part of the audience, and felt profoundly 
gratified if the preacher made a fluent speech against the 
"orthodox." It is related that on one occasion Jona- 
than Kidwell, usually a fluent speaker, was speakin": in a 
grove, and arguing that there is no such place as hell. 



ELDER BENJAMIN FRANKLIN* 25 

Affected by some local embarrassment, he stammered a 
little, and several times hesitated, until a drunken man, 
leaning against a tree, and imagining that the hesitation 
of the speaker was for want of argument, cried out : 
" Make it out if you can, brother Johnathan; for if you 
don't I'm a gone sucker !'* 

To recapitulate ; The objects most prominently before 
the minds of the people, when Benjamin Franklin began 
to take a prominent part in religious affairs were : The 
Nature and Process of Conversion, Denominationalism, 
Baptism and Universalism. Within a few years, several 
subjects of disagreement among the brethren came up (of 
which a resume will elsewhere be given) and received the 
larger share of attention from his tongue and pen. But 
for tifteen or twenty years these continued to be most 
prominent, and gave shape and tone to all his work. 

And it should be farther noted that the circumstances 
which brought these subjects to the front were such that 
every man who spoke or wrote on either of them, neces- 
sarily assumed a controversial tone. On one side was a 
party holding these things as dear as life, and determined 
to hold them at all hazards ; and on the other side was a 
party who believed them to be heresies, and were, there- 
fore, as determined to drive them out of the minds of 
the people. 

If it be urged that the general prevalence of controversy 
made many men of that generation intolerant and pugna- 
cious, it is suggested in reply, that there is another ex- 
treme quite as dangerous, at least, to the spread of the 
gospel and the increase of righteousness. So long as men 
keep within the limits of common cuurtesy and good de- 
corum, it is hard to conceive of an extreme of urgency 
in the presentation of the truth. Indecorous language, or 
personal abuse, were never right under any circumstances. 



Zb THE LirE AND TIMES OF FRANKLIN. 

But we deny that these were charactewstic of the pion- 
eers of the Reformation. And we greatly fear that this 
complaint against our older preachers comes from a class 
who are scarcely willing to have the principles of the Ref- 
ormation boldly presented, under any circumstances. We, 
of this generation, may be inclined to surrender the truth 
rather than to defend it. Christians are to '* contend 
earnestly for the faith once delivered to the saints," to 
** put on the whole armor of God,'* and "wrestle, not 
against flesh and blood, but against principalities, against 
powers, against the rulers of the darkness of this world, 
against spiritual wickedness in high places," to " fight the 
good fight of faith," — all which expressions indicate a 
state of war. In avoiding what we choose to call the ex- 
treme pugnacity of the pioneer preachers, we should be 
exceedingly careful not to run into the opposite extreme, 
illustrated in the following incident : A preacher, in a 
community where he had never been before, was soon 
warned not to say anything against the other churches, as 
there would be many of their members out on that day. 
On the way to the meeting-house it was suggested to him 
that it would not be advisable to say anything in regard 
to the liquor traffic, as a certain dealer, who always 
subscribed liberally to the church, would be there. After 
entering the pulpit, a brother went up and whispered in 
his ear not to make any attack on infidelity, as there were 
several infidels present, and it was hoped that they would 
subscribe liberally for the preaching that year. Beginning 
to feel himself fenced up within narrow limits, the preacher 
said : «* Well, pray tell me what I shall preach about, 
then?" The answer came promptly : *' Why, preach 
against the Jews ; I don't think they have a friend in this 
town." 

But w^ must get on with our history. 



CHAPTER in. 

M^HE Reformation in the West was somewhat difFer- 
J- ent from that of Eastern Ohio and Western Virginia 
and that of Central Kentncky. It Avas in some degree 
a componnd of the two. There ran forth from the hills of 
Brooke connty, Virginia, a stream of very pure and 
living water, which flowed to the westward with a very 
steady, gentle, and gradually increasing flood. There 
came up from the South another stream, not quite so 
clear and pure, but with a more impetuous current and a 
much more rapidly increasing flood, which flowed North- 
ward until the two united and formed a grand river of the 
water of life. This enlarged stream we call the Reforma- 
ation in the West. 

The Campbells were at first so sanguine as to suppose that 
their plea would only need to be presented in order to 
be accepted by all religious people. Especially did they 
expect all Baptists to fall in with it at once. So diff'erent 
from this was the fact, that in a short time they settled down 
in the Mahoning Association to edify the Disciples of that 
Association as best they could, and scarcely made any eff'ort 
to proselyte or even to carry their views beyond these 
narrow limits. But such a light could not be hid under a 
bushel. By a circumstance trivial in itself, but such a 
circumstance as in the providence of God is usually made 
to bring about grand results, the churches of the Mahon- 
ing Association were transformed in a few months and filled 
with a jyreat zeal to evano-elize the world. The church at 
Braceville, one of the churches of the Association, sent up 
the following request : *' We wish that the Association may 



28 THE LIFE AND TIMES OF 

take into serious consideration the peculiar situation of 
the churches of this Association, and if it would be a possible 
thing for an evangelical preacher to be employed to travel 
and teach among the churches, we thuik that a blessing 
would follow." Walter Scott was chosen in accordance with 
this request. The proceeding was a new thing in a Baptist 
Association, and seemed to need some sort of defence. It 
was therefore voted at the same m.eeting, " that a circular 
letter be written on the subject of itinerant preaching, for 
next Association, by A. Campbell." This was in the latter 
part of August, 1827, and was the dawning of a new era in 
the histor}^ of the Reformation. Still under the deadening 
influence of Calvinism, the churches had not, up to this 
time, awakened to the importance of evangelistic Efforts. 

But this was the day of their awakening, and Walter 
Scott was, by the same Providence, the very person to 
begin the work. Of this remarkal^le man and of his fitness 
for this especial work. Dr. Richardson writes as follows : 

*'He was then in the full vigor of his life, being nearly 
thirty-one years of age, having been born in Decejnber, 
1796, in the town of Moffiit, Scotland, and his prepara- 
tion for the work before him had been ample. Educated 
at the University of Edinburg, he had largely added to 
his literary acquirements by assiduous devotion to study 
and self-culture while en£>aired in teachin2: durino^ the ten 
years preceding his appointment as evangelist. Much more 
had he accumulated vast stores of accurate Scripture know- 
ledge and enlarged religious observations and experience. 
His memory was thoroughly furnished with the word of 
God ; his faith and love had culminated in an affectionate 
personal attachment to the Redeemer, who was ever pres- 
ent to his thoughts ; and his imagination had been tired by 
the glorious hopes ^nd promises of the Gospel, which he 



ELDER BENJAMIN FRANKLIN* ZU 

ardently longed to see triumphant, in its primitive parity, 
over the errors and corruptions of the time. Having an 
agreeable musical voice and graceful manner, a lively 
fancy, replete with classical and sacred imagery, and 
abounding in striking illustrations, he possessed many of 
the qualities of the successful orator. At the same time, 
his genius for analysis and classification, and his thorough 
insight into the nature of the Christian institution, enabled 
him to present its great and stirring truths with a force and 
clea)'ness sddom equaled.^'* 

Mr. Scott went abroad on his mission. The Reformers 
had written and spoken somewhat on the subject of bap- 
tism for the remission of sins, but they had never put such 
instruction into its place i^ractically. The "mourner's 
bench" of the Methodists, the "anxious seat" of the Pres- 
byterians, and the Baptist "experience," had given rise to 
certain modes of procedure, in efforts to convert sinners, 
and both the world and the church expected one of these 
modes of procedure in all cases. The sinfulness of man 
and his need of a Saviour were preached, Jesus was held 
up as the only Saviour, and sinners were exhorted to look 
to Him and exi)ect Him to come, with a power th;it could 
be felt in the soul, and save them. The Methodists had 
the mourning sinner to wait at the mourner's bench to 
pray and be pniyed for that he might be converted. The 
Presbyterians set him upon the anxious seat, to await the 
converting power. The Baptists were not much given to 
rely on any " human eff'orts. " They were in those days 
generally Calvinistic and believed in an "irresistible grace.'* 
Still they taught the sinner that he might expect an expe- 
rience of grace in the soul, and promised that whenever 

* Memoirs of Alexander Campbell, vol. ii., p. 181. 



30 THE LIFE AND TIMES OP 

he could tell a satisfiictory experience they would baptize 
him. 

To face long-established usage, and, instead of putting 
the penitent sinner on a mourner's bench or anxious 
seat, or in expectation of a wonderful internal experience 
of the mystical power of God, simply to say to him, *'Re- 
peut and be baptized in the name of the Lord Jesus Christ 
for the remission of your sins, and you shall receive the 
gift of the Holy Spirit," required no small degree of cour- 
age. Walter Scolt had learned the truth on this subject, 
and after some very natural hesitation, determined to put 
it into practice. His first effort was made at a place out- 
side the bounds of the Association. It so astounded the 
people that not a soul moved when he gave the gospel in- 
vitation. But he believed he was right ; he had committed 
himself, and now he must defend his course. He an- 
nounced that he would deliver a series of discourses on the 
Ancient Gospel, at New Lisbon, Columbiana Co., Ohio. 
The event is so important that we ask the reader's atten- 
tion to a pretty full account of it as given by William Bax- 
ter : 

*' The Baptist Church at that place had become acquaint- 
ed with him at the Association, and received with pleasure 
an appointment from him for a series of discourses on the 
Ancient Gospel ; and the citizens were glad to have a visit 
from the eloquent stranger. On the first Sunday after his 
arrival, every seat in the meeting-house was filled at an 
early hour ; soon every foot of standing room was occu- 
pied, and the doorway blocked up by an eager throng; 
and inspired by the interest which prevailed, the preacher 
began. His theme was the confession of Peter, Matt. xvi. 
16 : *' Thou art the Christ, the son of the living God, '* 
and the promise which grew out of it, that he should have 



ELDER BENJAMIN FRANKLIN. 31 

intrusted to him the keys of the kingdom of heaven. The 
declaration of Peter was a theme upon which he had thought 
for years ; it was a fact which he regarded the four gospels 
as written to establish ; to which type and prophecy had 
pointed in all the ages gone by ; which the Eternal Father 
had announced from heaven when Jesus came up from the 
waters of Jordan and the Spirit descended and abode upon 
him, and which was repeated again amid the awful 
grandeur and solemnity of the transfiguration scene. 
He then proceeded to show that the foundation-truth of 
Christianity was the divine nature of the Lord Jesus 
— the central truth around which all others revolved, 
and from which they derived their efficacy and importance 
— and that the belief of it was calculated to produce such 
love in the heart of him who believed it as would lead him 
to true obedience to the object of his faith and love. To 
show how that faith and love were to be manifested, he 
quoted the language of the great commission, and called 
attention to the fact that Jesus had taught his apostles 
»*that repentance and remission of sins should be preached 
in His name among all nations, beginning at Jerusalem." 
He then led his hearers to Jerusalem on the memorable 
Pentecost, and bade them listen to an authoritative an- 
nouncement of the law of Christ, now to be made known 
for the first time, by the same Peter to whom Christ had 
promised to give the keys of the kingdom of heaven, 
which he represented as meaning the conditions upon 
which the guilty might find pardon at the hands of the 
risen, ascended, and glorified Son of God, and enter into 
His kingdom. 

** After a rapid, yet graphic review of Peter's discourse, 
he pointed out its eifecton those that heard him, and bade 
them mark the inquiry which a deep conviction of the truth 



32 THE LIFE AND TIMES OP 

they had heard forced from the lips of the heart-pierced 
multitudes, who, in their agony at the discovery that they 
had put to death the Son of God, their own long-expected 
Messiah, cried out, *'Menand brethren, what shall we do?" 
and then, with flashing eye and impassioned manner, as if 
he fully realized that he was but re-echoing the words of 
one who spake as the Spirit gave him utterance, he gave 
the reply, **Repent, and be baptized, every one of you, in 
the name of Jesus Christ, for the remission of sins, and ye 
shall receive the gift of the Holy Spirit." He then, with 
great force and power, made his a[)plication ; he insisted 
that the conditions were unchanged, that the Word of God 
meant what it said, and that to receive and obey it was to 
obey God and to imitate the example of those who, un- 
der the preaching of the Apostles, gladly accepted the 
gospel message. His discourse was long, bnthis hearers 
marked not the flight of time ; the Baptists forgot, in ad- 
miration of its scriptural beauty and simplicity, that it was 
contrary to much in their own teaching and practice. Some 
of them, who had been, in a measure, enlightened befoi*e, 
rejoiced in the truth the moment they perceived it ; and 
to others, who had long been perplexed by the difficulties 
and contradictions of the discordant views of the day, it 
was like light to weary travelers long benighted and lost."* 
A curious circumstance, illustrative of the fact that the 
principles of the Reformation were, during a period of sev- 
eral years, grasped by many diflerent men who had no 
knowledge of each other, is related in the history of this 
meeting. There was a man by the name of William Amend 
living in that community, who had by his own researches 
arrived at the same conclusions as to the Bible teaching 



♦Life of Walter Scott, pp, 103—5. 



ELDER BENJAMIN FRANKLIN. 33 

presented in Mr. Scott's discourse. He had declared his 
convictions to his wife, and that, if he ever found a man 
who preached it that way, he would make his confession 
and obey the Gospel. He was a member of the Presbyte- 
rian church, and a very pious man. On the day when this 
discourse was preached, taking no interest whatever in 
Mr. Scott or his work, he had been somewhere else, and 
passed the meeting-houje on his return. Curiosity led 
him to step in, and he entered the door just as Mr. Scott 
began to recapitulate the points of his discourse, and stood 
in the aisle not far from the door. The first words he 
heard riveted his attention upon the preacher, and he list- 
ened with profound and eager attention to the close. 
When the invitation was given, to the amnzement of the 
congregation, Avho knew him well, he pressed forward to 
make his confession and demand baptism. 

This happened November 18th, 1827. Immediately, 
Thomas Campbell, Alexander Campbell, Joseph Gaston, 
Aylett Raines, William Hayden, John Henry, and very 
soon after, a host of others, joined Walter Scott in this 
last and greatest step in the restoration of the Ancient 
Gospel to the world. They hesitated not, thereafter, to 
say to a penitent believer, as Ananias said to Saul of Tar- 
sus : '*Arise and be baptized, and wash away thy sins, call- 
in"; on the name of the Lord." 

But clear as were their scriptural answers to believing 
penitents, the masses of religious people were by no means 
ready to receive their teaching as sound doctrine. The 
clergy grew furious, and the opposition to the Reformation 
was more determined than ever. 

The Reformation of Virginia and the Western Reserve 
of Ohio, thus strongly marked, and by its thoroughness 
eflfectually separated from all the forms of religious society 



34 THE LIFE AND TIMES OP 

around it, gradually extended westward. But before it 
penetrated Eastern Indiana, the region with which we are 
immediately concerned, it had coalesced with another re- 
form movement, and the coalition, as above remarked, 
was somewhat different from either of the original move- 
ments. It was not, indeed, different in doctrme ; hut 
there was an element of character in the men who led the 
Kef'ormation in the West which gave it increased vitalit}', 
and made it more acceptable to western people. This ad- 
ditional element we shall now briefly trace. 

Bartcn Warren Stone was born in Maryland, December 
24th, 1772. When abont seven years of age, his father 
died and his mother moved to Pittsylvania county, Vir- 
ginia. Here he spent nine years of his 3'outh, and made 
great progress in the elements of an English education. 
At the acre of eis^hteen he entered an Academv at Guilford, 
North Carolitia, with a view to qualifying himself for the 
legal profession. While attending the school at Guilford, 
a great religious excitement prevailed, under the labors 
of James McGready, a Presbyterian minister. Mr. Stone 
became deeply concerned about his salvation, and for a 
whole year was in agony, weeping and mourning, and 
seeking relief, but finding none. One day, after hearing 
a touching discourse on the text, "God is love," he retired 
to the woods with his Bible, and while reading and pray- 
ing, he experienced a tranquil state of mind which he at 
once accepted as evidence of his salvation. 

Having finished his school studies, he began to think of 
preaching. Then came another season of doubt and per- 
plexity — he had not clearly had **a call to preach." But 
his old preceptor re-assured him with the declaration that 
a desire to glorify God and save sinners was evidence 
enough of a call to preach. Upon this assurance he be" 



ELDER BENJAMIN FRANKLIN. 35 

came a candidate for the ministry in the Orange Presby- 
tery. During the time of his preparation he was repeat- 
edly thrown into doubts and gloom by the difficulties of 
the scholastic theology which he was called on to study. 
His mind craved something^ that was tansrible and that he 
could understand. He was particularly disturbed by the 
perusal of *'Witsins on tlie Triiiit}^," which had been put 
into his hands for his enlightenment ( !) in that profound- 
est of all mysteries in a system of mysterious divinity. 
He was finally licensed to preach. But knowing that at 
the time of his ordination he would be called upon to sub- 
scribe to the Westminster Confession of Faith, as contain- 
ing the system of doctrine taught in the Bible, he deter- 
mined to give it one more thorough examination. He 
had, up to this time, partially evaded the subjects of the 
Trinity, election, reprobation, etc., as great and unfith- 
oraable mysteries, and had dwelt on the practical duties 
of religion. But now he saw that these were essential 
parts of the sj'stem he would be asked to subscribe to and 
teach. Being a thoroughly candid man, and unable to rec- 
oncile the difficulties he met with, he determined to sub- 
mit his dilemma to the action of the Presbytery. Calling 
two of the more prominent ministers aside, he stated his 
difficulties to them. After a protracted conversation, in 
which they found they could not relieve his mind, and 
wishing to retain so promising a young man to the minis- 
try of their church, they asked him how far he would be 
willins: to subscribe to the Confession. ** As far as it is 
consistent with the word of God," was his prompt response 
to this interrogatory. The same answer, given before the 
Presbytery, was accepted and he was ordained at a regular 
session of the Transylvania Presbytery. 

Some time before his ordination he had emigrated to 



36 THE LIFE AKD TiMES OF I 

Bourbon county, Kentucky, then comparatively a new 
country. His preaching here was so acceptable that he 
received and accepted a call to the pastorate in the Cane- 
ridge and Concord churches. It was to this pastorate 
that he was ordained as above described. 

In 1801 a wonderful religious excitement prevailed in 
Southern Kentucky and Northern Tennessee. Mr. Stone, 
hearing of this revival, and that it was conducted under 
James McGready, the minister who had first awakened 
his religious feelings some years before in North Carolina, 
went down to Logan county, to attend a camp-meeting 
which was to be held there. The excitement was attend- 
ed with certain nervous agitations and cataleptic attacks of 
a very wonderful character. These strange affections 
were not confined to those persons who were under con- 
viction. Frequently a mere spectator, who thought him- 
self self-possessed, would become the subject of a sort of 
spasmodic action, and would be jerked this way and that 
way, most violently, as if under some awful but invisible 
power. This was the more frequent form of the attack, 
and people called it *'having the jerks." Sometimes a 
profane man would take the jerks very suddenly, and 
grasping a tree or bench to try and hold himself still, he 
would jerk and swear and swear and jerk, until, overcome 
by the powerful excitement, he would swoon awav. From 
this swoon he would, after a time, revive, calm and tran- 
quil, and believe he had been converted ; or, perhaps, re- 
vive only to a despairing sense of his sins, and to go through 
another series of spasmodic jerks. Others sank into a 
swoon at the first attack of the supposed converting pow- 
er, and after lying for a time entirely motionless, as if 
dead, would suddenly revive and praise the Lord with a 
shout or with a song. 



ELDER BENJAMIN FRANKLIN. 37 

Mr. Stone looked upon the scene for a time, and became 
convinced that these manifestations were the work of God, 
sent among men to arouse them to a sense of their sinful- 
ness and need of a Saviour. On his return to Caneridge, 
these strange things occurred under his own preaching. 
At a protracted meeting in August of that year, more 
than twent}^ thonsand people were in attendance ; Meth- 
odist and Baptist preachers joined with thePresb\'terians, 
and preaching was kept up at several different places on 
the camp-ground at the same time. 

But stranger still than these jerks and catalepsies was 
the awakening of that Calvinistic people to a sense of the 
necessity of using the means of grace which God has or- 
dained. Barton Stone was an Old School Presbyterian, 
and the Baptists who joined him in the meeting were 
Calvinists of the strictest sect. Yet Mr. Stone says that 
they boldly preached the sufficiency of the gospel to save 
men, and that the testimony of God was designed and is 
able to produce faith. " The people appeared," he said, 
'* as if just awakened from a sleep of ages ; they seemed 
to see for the first time that they were responsible beings, 
and that the refusal to use the means appointed was a 
damning sin." This recognition of man's responsibility 
under the enlightening influence of the word which God 
has spoken unto ns by His son, is the fundamental prin- 
ciple of the separate Reformations which we are now com- 
paring. In it they were perfectly agreed. But the Cane- 
ridge revival had not followed it to its full results, as will 
presently be shown. 

The authorities of the Presbyterian Church conld not 
long endure so great a departure from the standards, and 
soon one of the offending preachers was put upon his 
trial before the Synod at Lexington. Believing that the 



38 THE LIFE AND TIMES OP 

Synod would decide ngainst him, and institute proceed- 
ings against others, five ministers entered a protest against 
the action of the Synod and withdrew from its jurisdic- 
tion. These five men were Kobert Marshall, John Dun- 
lavy, Richard McXeniar, Barton W. Stone, and John 
Thompson. David Purviance was, at the time of the 
withdrawal, a candidate for the ministry, but withdrew 
and joined the protestnnts. The protesting ministers at 
first formed a new Presbytery, naming it the Springfield 
Presbytery. But soon, realizing that such an organiza- 
tion was unscriptural, within a year after its formation, at 
a meeting of the Presbytery, they drew up what they 
facetiously called *' The last will and testament of the 
Springfield Presbytery," and dissolved it. They discnrtled 
all human creeds, and held that the Bible w.is a sufficient 
rnle of faith nnd practice. They laid aside the name 
Presbyterian and called themselves Christians. The 
churches planted by them were called Christian churches. 
And in course of time, when such churches were so mul- 
tiplied that they began to regard themselves denomi- 
nationally, or as a distinct party in Christendom, the 
churches collectively were called, *' The Christian Con- 
nection." Those not belonging to this ** Connection " 
usually spoke of it as "The Newlight Church," and its 
members as '* Newlights." 

This "Christian Connection," starting atCaneridge, in 
Kentucky, extended eastward and northward, while the 
Reformation of Bethan}' and eastern Ohio reached west- 
ward and southward, until the parties, as early as 1830 
came into contact, or rather, it might better be said, came 
together. Three preachers of the Christian Connection 
were present at the session of the jNCahoning Association 
above referred to, which chose Walter Scott as a travelinor 
evangelist, and were invited to seats in the Association. 



ELDER BENJxVMIN FKANKLIN. 39 

The Caneridge Reformers, or ** Newlights '* as they 
were often derisively ch-lled, did not conKj to the clear and 
settled views of baptism tiiat were held by the Bethany 
Reformers. Robert Marshal had, as early as 1801, called 
Barton Stone's attention to the subject, declaring his 
belief that the Baptists were right in regard to it. After 
the great revival, the subject was again agitated, and 
although they agreed to exercise forbearance toward each 
other in regard to it, immersion was very generally prac- 
ticed. Mr. Stone quite early stumbled on the truth in 
regard to the design of baptism, but did not at the time 
have so clear a conception of what the Bible teaches as 
to adhere to it firmly — he only ** saw men as trees walk- 
ing." At a great meeting held at Concord, mourners 
were as usual called forward to pray and be prayed for. 
Some, after long waiting and many prayers in their behalf, 
still failed " to obtain the blessing." Looking upon them 
with most earnest solicitude in their behalf, " the words 
of Peter on Pentecost," said Mr. Stone, ** rolled through 
my mind : * Repent and be baptized for the remission of 
sins, and you shall receive the gift of the Holy Spirit.* 
I thought were Peter here he would thus address these 
mourners. I quickly arose and addressed them in the 
same language, and urged them to comply." But the 
effect was like that of Walter Scott's first discourse and 
invitation, above alluded to. The people were simply 
amazed. They had long been held in expectancy of a 
baptism *' with the Holy Ghost and with ^re," and, as 
Mr. Stone afterwards wittily observed, the suggestion of 
t<7a/67- ** had a chilling effect" upon them. But he did 
not have such decided convictions as Mr. Scott, and con- 
sequently did not follow up the Scripture teaching on that 
subject. The *' Christian Connection" therefore con- 



40 THE LIFE AND TIMES OF 

tinned to receive members into full fellowship and com- 
munion without baptism if they did not *'feel it a duty 
to be baptized." 

Notwithstanding their differences on baptism, they were 
so much alike on other important matters which sepa- 
rated them from the religious world around them that 
whenever they came together the subject of union would 
naturally agitate the minds of both parties. Both com- 
munities had thrown aside human creeds and formulas ; 
both had discarded all human names ; both were urging 
all who love our Lord Jesus Christ sincerely to unite on 
the Bible as an all-sufficient rule of faith and practice ; and 
finally, both communities were fully recognizing man's 
responsibility by urging sinners to believe on the Saviour 
through the testimony of God, to repent of sins and obey 
the Gospel. On this latter subject the Christian Connec- 
tion were not fully agreed among themselves. Those of 
them who refused to unite with the Bethany peoi)le, and 
who maintained still a separate existence as the *' Christ- 
ian Connection," fell back into the old notions of mysti- 
cal religion. 

The union of two religious parties so nearly allied 
would seem, to a man with his mind still full of denomi- 
national forms, no difficult matter. But Mr. Campbell 
and Mr. Stone were for some time quite puzzled with it ; 
and when the solution came, it was rather a general provi- 
dence of God than the result of any formal ecclesiastical 
action. 

** Both Mr. Campbell and Mr. Stone were alike devoted 
to the great end of uniting the true followers of Christ 
into one communion upon the Bible, but each regarded 
the method of its accomplishment from his own point of 
view. Mr. Campbell, contemplating the distinct congre- 



ELDER BENJAMIN FRANKLIN. 41 

gatioiis, with their proper functionaries, as the highest re- 
ligious executive authority on earth, was in doubt how a 
formal union could be attained, whether by a general con- 
vention of messensrers, or a o^eneral assembly of the 
people. Barton W. Stone, on the other hand, looking at 
the essential spirit of the Gospel, exclaimed, *0h, my 
brethren, let us repent and do the first works, let us seek 
for more holiness, rather than trouble ourselves and 
others with schemes and plans of union. The love of 
God, shed abroad in our hearts by the Holy Ghost given 
unto us, will more effectually unite than all the wisdom 
of the world combined.' This great truth was not long 
in being exemplified, and that, too, by methods which, 
like the natural movements of the body, were the most 
direct and simple."* 

The questicm of union was soon solved, as far as it 
could be solved, by the ministrations of godly men who 
visited the couijrco^ations of both communities and taus^ht 
them to wortihip together. In 1831, John T. Johnson 
became a co-editor of the Christian Messenger^ a periodi- 
cal published by Barton Stone at Georgetown, Kentucky. 
This editorial union was soon followed by the union of 
the two churches in Georgetown. At the close of the 
same year a general meeting was held at Georgetown, in- 
cluding Christmas day and continuing four days. Another 
was held at Lexington, including the New Year's day fol- 
io wino^. No formal action was taken at either meetiiio^, 
because the Congregationalism of both parties was so pure 
and simple that it was supposed to be impossible to take 
any formal action. But a better understanding and 
increased fraternal regard was the result of the general 

♦ Memoirs of Campbell, Vol. II, p. 378. 



42 THE LIFE AND TIMES OF 

interchange of views by the leading preachers of both 
parties at these meetings. In a short time the two con- 
gregations in Lexington united. A union of the two 
churches in Paris next took place ; and so the work went 
on. till nearly all of the two classes of Reformers were 
united and became one people throughout the State of 
Kentucky. 

The union was not so complete elsewhere. Some took 
alarm at the preaching of baptism for the remission of 
sins and were inclined to hold on to the old views of a 
mystical religion. These, appropriating the name "Chris- 
tian Church" denominationally, have crystallized into a 
regular sectarian organization, and have diverged so far 
from the teaching of Stone and Campbell that they will 
more readily fraternize with the United Brethren and 
Protestant Methodists than with the advocates of the 
ancient order of worship. 

The principles of the Reformers were such as to cut 
them loose from all sectarian organizations ; and, existing 
as separate people, there began to be felt a necessity for 
some distinctive denominational epithet. Regarding Alex- 
ander Campbell as the leader, the people around them 
soon resolved the difficulty by calling the Reformers, 
**Campbellites," while the aggregate of the churches was 
st^'led the *'Cainpbellite Church." By the same authority 
the Kentucky Reformers were called " Newlights " and 
their connection, the **Newlight Church." 

**Campbellite Church" and **Nenlight Church" was an 
easy and ready way of distinguishing the two peoples 
from each other and from the religious parties around 
them. But those who held with Mr. Cam[)bell so per- 
sistently and so emphatically repudiated the term **Camp- 
bellite," that common courtesy has commanded the 



ELDER BENJAMIN FRANKLIN* 43 

disuse of the term. **Reform Church," and ''Disciple 
Church," have been used in some localities, but have never 
been acknowledged by the people themselves as appro- 
priate. * 'Christian Church," is, perhaps, most current 
of all terms used for this purpose, and withal the least 
objectionable to the people for whom a name is sought. 

The situation is one of considerable difficulty. Sepa- 
rated by our principles from the sects and parties of 
Christendom, we-^^lesire to speak of ourselves, or of 
** our brotherhood," as such. We want a Bible term, for 
we profess to be guided by the Bible in all things. But 
hll the terms in the Biljle apply either to the local congre- 
gations, or to the whole body of Christians. There is no 
Bible name for " our brotherhood," in this sectarian 
sense. It would be well if all the members of the 
Chnrches of Christ would abandon the denominational 
idea altogether. There is an exclusiveness involved that 
is contradictory to the principles of the Reformation. 

The confusion in the use of the term " Christian 
Church," b}' two communities not in fellowship with each 
other, was, at the time and in the locality of which we 
write, very great ; for both parties were quite numerous 
in "Eastern Indiana, and the differences between them 
had come to be very marked. As above noted, these par- 
ties had generally united in Kentuck}'. But there were 
some there, and many in other places, who took alarm at 
the thought of baptism for the remission of sins, and grew 
quite determined in their opposition to those who taught 
it. They also fell back from the teaching of Mr. Stone, 
that the Gospel is to be believed upon the testimony of 
God, and obeyed, to the old notion of a mystical spiritual 
regeneration, and returned to the old revival methods. 

The excitement of the Caneridge revival made all the 



44 THE LIFE AND TIMES OF FRANKLIN. 

converts wonderfully enthusiastic. It has been observed 
that the Bethany Ee formers were not at all a proselyting 
people until after they were awakened to that work by 
the tremendous zeal of Walter Scott. But the case was 
very different with the Caneridge Reformers. They were 
born in an excitement. Even when they had grown so 
far enlightened as to rely on the testimony of God to 
produce faith in the honest-hearted hearer, they continued 
to preach with the same fiery zeal as before. Everything 
was made as real by their strong faith as if the facts they 
preached were transpiring before their eyes. The words 
of God on the pages of the Bible were as real as if they 
had been spoken directly to them from heaveiy in an audi- 
ble voice. 

It was the addition of these zealous people that gave a 
somewhat difierent character to the Western Reformers. 
The}^ had the clear conception of the Gospel truth charac- 
terizing Campbell and Scott, and were impelled in its 
proclamation by the zeal of Barton Stone. Protracted 
meetings were held everj-where that people could be 
congregated to hear the word of God. Sinners were 
thoroughly instructed in the Gospel, and w^re theii^ ex- 
horted and warned, by all that is involved in eternal hap- 
piness or everlasting destruction, to believe and obey. 



CHAPTER IV. 

WE must detain the reader yet awhile to introduce 
the remarkable man who brought the light of the 
Gospel to Benjamin Franklin and baptised him. 
It is another example from the long list of free minds 
that refused to be entangled in the meshes of the secta- 
rianism which prevailed all around him. Samuel Rogers 
did not perhaps learn, unaided, "the principles of the 
doctrine of Christ," but, aided at first only by a pious 
mother's prayers and counsels, he did learn enough of the 
Bible to realize that there was something higher and bet- 
ter than he saw around him. The best account of the 
man we have at hand is an autobiographical sketch which 
we subjoin, from Dr. Richardson's Memoirs of Campbell, 
Vol. II, p. 331, etseq.'. 

*' I was born in old Virginia, November 6, 1789 ; moved 
to Kentucky in 1793 ; settled in Clark county, Kentucky, 
until 1801. Moved then to Missouri, called Upper 
Louisiana, then under Spanish rule. My mother, a pious 
Methodist, sewed up her Bible in a feather-bed to keep the 
priests from finding it. This is the only Bible I ever saw 
till I was grown. My father urged my mother to leave 
her Bible, as it might give her trouble in this new coun- 
try, but she said she must have it to read to her children ; 
and she did read it to us much, and by her piety and 
counsels tried to impress its truths upon our minds and 
hearts. As I was the eldest child, this was all the preach- 
ing I heard until a young man. 

* ' After my mother had taught me to write my name and 
spell a little, I was sent to school three months. At the 



46 THE LIFE AND TIMES OF 

end of this time I graduated with honor, having learned 
to read, write, and cypher to the rule of three. This was 
about all our teachers knew themselves. ]\Iy mother's read- 
ings, prayers and counsels, gave me early a high regard 
for her religion, Though my proud heart often rebelled, 
yet a mother's voice would bring me back to sober reflec- 
tion again. I heard a Methodist preach the first discourse 
I ever listened to : soon after I heard a Baptist. I liked 
the free salvation of the Methodist, but disliked his bap- 
tism. I liked the baptism of the other, but disliked his 
Calvinism. I returned to Kentucky about nineteen years 
old, and found a great stir occasioned by the late strange 
revivals under B. W. Stone and others. Many abused 
Stone, while others praised him. I, however, went to hear 
him for myself, and was much pleased. He called on all 
to come to Christ, and invited all to lay aside their creeds 
and take the Bible as the only rule of faith and practice. 
I was pleased Avith his preaching : it sounded like the 
truth — like the religion I had heard of. Whatever may- 
have been said of the errors of Stone and those people, 
it was evident they were spiritually minded, and the most 
prayerful people of their times. I was baptised by Stone, 
1812. The war came on, and the church became greatly 
demoralized ; and I, among the rest, was by no means 
exempt from its unhappy influences. However, after the 
-war, thiongh the preaching of Stone and others, we all 
got to work again, renewing our covenants with God, and 
a glorious revival followed. I became an exhorter by 
necessity. We held little meetings from house to house, 
and often had to send for a preacher to baptize our con- 
verts. The preachers told me I was called of God to 
preach. I had not thought of being a preacher, but be- 
ing convinced by their arguments that I was divinely 



ELDER BENJAMIN FRANKLIN. 47 

called, I was ordained by Stone at Caneridge, fifty-two 
years ago. He then gave me a Bible, saying: * Preach 
its facts, obey its commands, and enjoy its promises.' I 
was greatly troubled about my call. I contended that if 
I w^as called, as were the Apostles, I ought to have their 
credefitials and be able to prove my apostleship. I at- 
tempted to draw from dreams and visions and vagne 
Impressions, some snperhuman aid ; often went on h)ng 
tours upon a mere impression of the mind, taking it as a 
call. 1 thought I ought to perform miracles. My mind 
was often in a wretched state. About this time I got the 
Christian Baptist, and found relief. I believe I should 
have gone crazy but for Alexander Campbell. I w-as not 
slow to embrace his view, but knew it to be truth the 
very moment I saw it, and at once and in haste adopted 
it. This was about 1825. I had travelled thousands of 
miles, preached all over the wilds of Ohio, Indiana, Illi- 
nois, Missouri, — swam rivers, exposed myself to every 
danger, saying, * Wo is me, if I preach not the gospel.' 
I was ardent, impulsive, enthusiastic, and my labors were 
greatly blessed. But a heavy gloom hung over me when 
I would think of my call and compare it with that of the 
Apostles. 

** Bless the Lord! Alexander Campbell came to my 
relief. His debate with Walker, and then his debate with 
^McCalla, waked up the people, and to me it was like the 
rising of the sun after a long, gloomy night. I heard him 
at Wilmington, Ohio, on his tiist visit. I compared him 
to Ezra of old, that great reformer who restored to Israel 
the lost law of God. Stone had given me the book, but 
Campbell taught me how to read it in its connection. I 
took his first periodical, the Christian Baptist, and since 
that time have taken and read everything he ever pub- 



48 The life and times 01* 

lished. I owe him more than any man since apostolic 
times. He preached no new gospel, and brought iu no 
new God, but taught us how to worship intelligently the 
God whom we had ignorantly worshipped, and to go back 
over tlie heads of all human teachers to the great Foun- 
tain of truth for our faith and practice. 

** Alexander Campbell taught as no other man, but with 
a clearness and simplicity that carried at once conviction 
to the mind of every man of common sense. He srave 
me the New Testament he published, with preface and 
appendix. I have it yet. It is the best of all new trans- 
lations ; his preface and appendix are invaluable. 

" I have sacrificed my whole life for this cause; re- 
ceived almost nothing for twenty-five years of the time ; 
baptized my thousands — I think seven thousand, as near 
as I could tell — but have a beautiful home ready for me on 
the other side of Jordan. I am in my eightieth year — 
preach much yet — my voice is as good as ever ; can speak 
in the open air so as to be heard by one thousaad people. 
Amen." 

The sketch is characteristic of the man, and also shows 
the difference between the two reformatory movements 
described in the last chapter. ** Stone had given me the 
book, but Campbell taught me how to read it," is one of 
those short and significant sentences which comprehend a 
whole histor}'. Those who knew Mr. Rogers will not 
agree that he has exaggerated the facts of his long career. 
He was naturally an ardent man, and religiously was fired 
with all the zeal of the great Cnneridge revival. He knew 
the Bible thoroughly, and drew the contrast between it 
and the compound of mysticism and scholastic theology 
received by tlie people generally as religion, with a mas- 
ter hand. After properly instructing the people, he went 



ELDER BENJAMIN FRANKLIN. 49 

on to exhort men to obedience. His exhortations were in 
the spirit of a man rushing into his neighbor's house to 
notify him that his house was in flames, and warning him 
to make haste if he would save his life. The awful reali- 
ties of death and the judgment seemed to be immediately 
before him, and he could make sinners y*eeZ that they were 
in danger. Such appeals were, of course, fruitful of good 
results, and sinners confessed and obeyed the Gospel under 
his ministrations by scores, by fifties, and by hundreds. 

In the year 1834, Samuel Kogers moved into Henry 
county, Indiana, and settled a near neighbor to Joseph 
Franklin, Sr. There had been a small congregation of 
Disciples already formed, which, for some reason, did not 
harmonize with Mr. Rogers. He preached for a time in a 
school-house; but presently the disagreement just alluded 
to led to his exclusion from the school-house. This ex- 
clusion was regarded by most of the people of the com- 
munity as a manifest injustice, and awakened a general 
sympathy in Mr. Rogers' favor. He thereafter preached 
in groves, barns and private dwellings, to increased audi- 
ences. It was this general sympathy, shared in by Mr. 
Franklin, that led him to attend the meetings of the new 
preacher. 

Joseph Franklin and his wife, while residing in Eastern 
Ohio, were members of the Protestant Methodist Church, 
and had been immersed. In their new location they found 
no ohureh of their own, and had affiliated with the Epis- 
copal Methodists. They were very religious people, 
strong in faith, and well versed in the Scriptures, but still 
quite committed to the Methodist doctrine, and prejudiced 
against a horrid something they had heard (.f, called 
*' Campbellism." When Mr. Rogers tirst preached in the 
neighborhood, Mr. Franklin and a neighbor went to hear 



50 THE LIFE AND TIMES OF 

hi in. Benjamin, who had up to this time given the sub- 
ject of religion no especial thought, accompanied them. 
On their return from the meeting, the two older men 
were in a high state of excitement over the preaching they 
had heard. Benjamin had himself paid but little attention 
to the preaching ; but the excitement of his father and the 
neighbor soon attracted his notice. The i)reacher had 
held the doctrine, as they avowed, that " l)a]itism is es- 
sential to salvation," and it Avas most abominable heresy. 
Irreligious as he was, Benjamin had heard preaching, and 
the Bil)le had been regnlarly read to him and his brothers, 
all their lives. lie therefore knew something of its con- 
tents, allhongh w^hoUy ignoront of the points of religious 
controvers}^ and now, taking part in the conversation, he 
very innocentl}' inquired whether baptism is not com- 
manded by Christ. They both at once admitted that of 
course it is. *'Well," said he, *' is it not essential to obey 
the commands of Christ?" They were both so taken 
aback by this way of reasoning on the subject, that they 
made no direct answer to the puzzling qnestion. Benja- 
min did not forget the circumstance, and quite freqnently 
rehited it when discoursing on the design of baptism. 

Joseph Franklin took no intei'est after this in Mi'. Rog- 
ers, until his sense of justice awakened his sympathy for 
one who, he believed, had been wronged. This motive 
at iSrst led him to go regularly to the meetings ; bnt it 
was not long till a much deeper interest attracted him. 
He soon learned that the doctrine was not what it had 
been represented to be. The profound religious feel- 
ings of Mr. Rogers impressed him greatly, and he began 
to see everything in a new light. 

Early in December the preaching began to show some 
visible results. Benjamin and Daniel Franklin obeyed 



ELDER BEJSJAJllN FXlAiNKLIN. " 51 

the Gospel. A week later, Benjamin's wife and his 
l)rother Josiah were baptized. In a short time some 
thirty or forty persons became obedient to the faith. 
Among these were Joseph Frnnklin, another brother of 
Benjamin, and John I. Kogers, a son of Samuel Kogers. 
11:ie work wiMit right on and reached to the adjoining 
settlements, resulting in the forming of several other 
churches. Early in the spring, or perhaps in the winter, 
a church was formed, and Joseph Franklin, Sr., and his 
wife became members. 

" The ultimate results of this revival eternity alone 
can tell." Benjamin, Daniel, Josiah, and Joseph Frank- 
lin, and John I. Kogers, all became preachers. 

John I. Kogers is a preacher well known personally 
throughout Kentucky, Tennessee and Missouri, and 
through the religious periodicals known everywhere as 
an able defender of *' the faith once delivered to the 
saints." 

Daniel Franklin still lives, and preaches regularly. He 
is almost as well known throughout Eastern Indiana as 
his brother Benjamin. He is thought by many to be a 
better speaker than Benjamin was. The breadth and 
depth of his resources as a preacher may be appreciated 
when we state that he has been the regular preacher for 
one church for seventeen years, closing out the seven- 
teenth year with a protracted meeting, which brought 
into the chuich a large number of the leading citizens 
of the community. He has a large family, all Christians 
except one or two, who are yet of tender years, and one 
son a preacher. He resides on a farm two miles from 
Middletown, and very near the place where he and his 
brothers were baptized. From the resources of his 
memory, and that of his youngest brother, David, we 



52 THE LIFE AND TIMES OP 

gather many of the facts of the early life of Benjamin 
Franklin. 

Josiah Franklin early became an invalid, and, after many 
years of sorrow and suffering, went to his reward abtjut 
the time of liie when stionsr men are in the vicfor of their 
manhood. He did not follow up the work of the ministry 
very long, but was always an efficient member and over- 
seer in the congregation with which he worshipped. 

Joseph Franklin, Jr., continued to preach as long as he 
lived, but divided his attention and energies between 
preaching and the practice of medicine. He died while 
yet a young man, at the residence of Benjamin, in Center- 
ville, Ind., w^iither he had gone on a visit. The circum- 
stances of his death will be noted elsewhere. 

At the time of the revival above described, Washing- 
ton and David were not more than half-way ** through 
their teens." They did not obey the Gospel until some 
years afterward. Washington Franklin preaclied some 
for a time and then turned his attention to merchandizing. 
He lived many years in Middletown, but at present resides 
on a farm near Atlantic, Iowa. Although he gave up the 
work of the ministry, he did not give up the w^ork of 
living a Christian, and always was one of the overseers in 
the church of which he was a member. 

David Franklin began to preach soon after he obeyed 
the Gospfel, and has kept it up ever since. His metiiod 
has been to have four regular monthly appointments for 
in-eaehing, and to spend four or five d;iys each week on 
his farm. He has just entered upon his thirty-first an- 
nual engagement with one church. In leisure seasons 
he held many protracted meetings, until disease and the 
cares of a large family drew upon his energies so largely 
that he could not eniia<2:e in such work. He has been 



ELDER BENJAMIN FEANKLIN. 53 

a great debater, and has met in discussion representa- 
tives of nearly all the religious parties in Eastern Indi- 
ana, and also Spiritualists and other skeptics. He resides 
on a farm about ten miles south-east of Anderson, In- 
diana. 

The wives of Joseph Franklin, Sr., and Samuel Kog- 
ers, and mothers of the preachers just named, were by 
no means silent spectators while all this good work was 
going on. They prayed and exhorted most fervently in 
the meetings of the church, and from house to house 
continually warned and exhorted both snints and sinners. 
Mrs. Franklin was not always as ** orderly" in the meet- 
insrs as her sons thouojht she ouoht to be. Raised in the 
Methodist Church, where it was esteemed as evidence of 
a superior work of grace to become *' shouting happy," 
and of that temperament which renders any one a fit 
subject of that sort of religion, she did not leave off her 
early habits until lono^ after her vouns^est son had become 
a preacher. Indeed, it was with difficulty that she re- 
strained herself throughout the discourse the first time 
she heard her grandson preach ; and, while a song of 
invitation was sung, she went about shaking hands with 
everybody and talking as she went. Her sons made such 
an ado about it, and urged the Scripture, '' let all things 
be done decently and in order," with such vehemence, 
that she gradnally left off shouting while anv one was 
speaking, praying, or singing ; but when she was <' en- 
titled to the floor," her exhortations were continually 
interrupted with shouts and ejaculations! of praise. 

The meetings were held for two years at the house of 
Joseph Franklin, Sr. Mention has been made of his fits 
of despondency. If one of these happened on a day of 
meeting, he would leave the house and not return until 



54 THE LIFE AND TIMES OP 

the mootinir was ndjonnied and the ])eople were gone. 
One Sunday morning he had gone off to the woods to 
avoid the meeting. When the services were about hall 
over, he came in and took hi« seat among the brethren 
After he had been in for a few minutes, Mr. Rogers called 
on him to take [)art in the devotions. He arose, and, 
without any attempt at concealment or palliation, told his 
experience of that morning. He had gone off to the 
woods, he said, so as not to be at the meeting, *' but the 
mosquitoes were so bad" that he could not stay out. 
In the effort to talk to the church, he soon ralHed and re- 
covered his usual tone. These despondencies were prob- 
ably the effect, for the most part, of a physical infirmity, 
but ihev usually occurred on this wise: He was of a 
fractious temper and sometimes lost his self-control. As 
soon as he would cool down from the excitement, he would 
feel an utter contempt of himself, and he would almost 
despair. It is rather an unusual experience, and yet 
perhaps not so uncommon, if the secrets of all hearts 
could be known. Some persons are capable of maintain- 
ing an unruffled exterior when all is tempestuous within. 
But it was not so with Joseph Franklin, Sr. He never 
made any effort, apparently, to dissemble his real feelings. 

The young members brought in by this revival weie 
nearly all more or less active in the congregation, and 
eight of them became preachers. 

We cannot better close this chapter than by an extract 
from a chapter of reminiscences by John I. Rogers, fur- 
nished to the Apostolic T'nites on hearing of the death of 
Benjamin Franklin. After giving the facts substantiallv 
as above, he adds : 

** The young Franklins began to assist in the meetino-s 
by prayers and exhortations, which made a profound im- 
pression upon all who heard them. 



ELDER BENJAMIN FKAISKLIN. 55 

** This revival resulted in the conversion of hundreds of 
souls ; eight of whom became preachers of the Gospel. 
Four of the Franklins and the writer of this sketch were 
of the number. If such results followed from the uniting 
of the heads of two families, whatmi2:ht be accomplished 
if all who love the Lord Jeasus Christ were united into 
one body? 

** Joseph Franklin, Sr., was a good man, but he was 
not at all times happy. He gave way to feelings of des- 
pondency which at times made him very unhappy. My 
mother described Lim as dwelling either in the garret or 
the cellar. Sister Franklin was always cheerful and hope- 
ful, and when her husband was not in a happy frame of 
mind, she would, at his suggestion, lead in the family 
devotions. I have heard her often mako prayers that 
would melt every one to tears — and prayers so fervent 
and eloquent, that I became ashamed of my own poor, 
weak attempts to talk to my heavenly Father. 

** At our meetings she and my mother used io offer in- 
variably the best prayers, and deliver the best exhorta- 
tions ; at least, so brother Ben. and I thought. I sup- 
pose that such things would not be tolerated now ; never- 
theless I should not wonder if things are tolerated at the 
present day not near so creditable to the church, nor half 
so much calculated to incline the hearts of the children 
to the service of the Lord, as the earnest prayers and 
plain but touching exhortations of our Christian mothers. 

** From the day brother Ben. Franklin confessed Christ, 
he began to exhort sinners and to speak in defense of the 
truth, both in public and in private. He carried his Tes- 
tament with him everywhere, and having a ready recol- 
lection, he soon treasured up its contents. His zeal for 
the Master's cause knew no bounds, On one occasion hQ 



56 THE LIFE AND TIMES OF 

attended a Methodist camp-meeting, and greatly annoyed 
the preachers by taking notes of their discourses, and 
looking now and then into his New Testament to see if 
they had not misquoted the Scripture. This I think was 
the summer after his conversion. About the same time 
he was challenged to debate some question which I have 
forgotten, and I cannot now recall any of the circumstan- 
ces, except that he had me to represent his adversary a 
few days before the debate was to take place ; his brothers, 
Daniel and Joseph, being our moderators. I distinctly 
remember, however, that I came off second best. In com- 
pany with his brothers, I often visited him, when it was 
our invariable custom to read the Scriptures, sing some 
stirring song of praise, and offer prayers to God. Re- 
ligion was his theme, morning, noon and night. Some- 
times he retired to the deep forest to find hours for 
undisturbed prayer. 

*'His first written production was a contribution to the 
Heretic Detector^ a periodical edited by the lamented 
Crichfield, then of Middleburg, Ohio. I read it with much 
interest. As well as I can remember, it was an earnest 
exhortation to sinners to turn to God, by all the motives 
of heaven and the terrors of hell. This article must have 
been written about two months after he united with the 
Church."* During the summer (1837,) I accompanied 
him to his first appointment, which was at a private house, 
some four miles from his own house. His text was Luke 
ix., 35 : *This is my beloved Son : hear ye him.' How 
prophetic w\as his subject that day of w^hat w^as to be his 
theme during the remaining forty years of his Christian 
ministry 1 



It was about eighteen niontlis, J. F. 



ELDER BENJAMIN FRANKLIN. 57 

**At the close ofhis discourse he invited me to speak, but 
my heart failed me. He then called on his brother Daniel, 
who responded in a few remarks. In all my associations 
with Brother Franklin, there was but one thing which 
rendered his company the least unpleasant to me, which 
was the fact that his burning zeal administered to me con- 
stant reproof. He outstripped me so far in endeavors to 
save sinners that I was ashamed of myself. He would pro- 
pose some plan for the accomplishment of a desired end, 
and before I had fairly adjusted myself to the scheme, he 
had the work half done. He left no space for dodging 
between the resolution and the execution. He would say, 
*Let us do this,' and by the time he had fairly pronounced 
the words he was at work. In the beginning I had the 
advantage of him in the way of general reading, and I sup- 
pose my education was something better than his ; yet he 
ventured freely upon ground that I was too cowardly to 
occupy. He urged me to employ myself more a(;tively in 
trying to save sinners. My answer was, that when I had 
prepared m3'self, I intended to devote my life to preach- 
ing the Gospel. He said in reply, * You know enough 
now to tell a poor sinner how to be saved, and work will so 
stimulate your mind that you will gather up more knowl- 
edge, as you piroceed in the Master's cause, than you can 
get in the same time at an}^ school in the country.' 

*'Soon after this our paths diverged, he going on his way 
working and studying, and I on mine, idling and half 
studying ; so that, when we next met, he was more than a 
head and shoulders above me in knowledge, and I was far- 
ther from being ready to pieach than ever. 

**A few months after this, I visited a friend in Wilminor- 
ton, Ohio, during the progress of a very intoresting meet- 
ing which was being conducted by Walter Scott, who was 



06 THE LIFE AND TIMES OF FRANKLIN. 

then in his prime. From some cause I was hindered 
from attending the meeting on a certain day ; and when 
the famiiy returned from church, they informed me that I 
had missed hearing the best sermon of the whole meeting. 
**Why," said I, '*did Brother Scott surpass the sermon he 
made on Sunday morning?" *'0, it was not Brother 
Scott," answered the\', "but Brother Ben. Franklin from 
Indiana." I was not long in joining the company of my 
brother Ben. I found him surrounded by old brethren 
who had followed him to his lodgings for the purpose of 
drawing from his rich storehouse treasures of knowledge. 
*'This occurred, I believe, in the autumn of 1841." 



CHAPTER V. 

tjo/EOPLE sometimes solemnly and ceremoniously"dedi- 
J_ cate a house to the worship of Ahiiighty God," and 
then in a few years, unceremoniously desecrate the 
same building to a store, a shop, or a stable for cattle, be- 
cause they Vv'ant a finer one. So men are sometimes sol- 
emnly and ceremoniously " ordained to the work of the 
ministry ; " but in a few years, finding a great deal of hard 
work and deprivation, with but small pecuniary reward, 
they unceremoniously set aside the solemn "ordination," 
and go into law, medicine, or anything that promises to 
pay them better. Benjamin Eranklin had a *'consecralion 
to the ministry" that could not be set aside. It was an 
ordination involving the principle that '*the righteousness 
of God is revealed in the Gospel from faith in order to 
faith," or, as elsewhere stated by the same apostle, that, 
*'it pleased God by the foolishness of preaching to save 
them that believe." He believed the Gospel, and, as a 
believer, felt an overpowering impulse to tell the truth to 
any who would hear him, that they also might believe. 
And, as already mentioned in the preceding chapter, heat 
once began to preach, and he never stop[)ed tor anything 
hut serious sickness of himself or fannly. At first it was 
only an effort to *'exhort" a little at the regular meetings 
of the church, or after some one else had preached. Then 
an appointment to preach somewhere at night, in some 
school-house, or in some private dwelling, was ventured 
upon. To these appointments he would often walk, three, 
four, or five miles, after a hard day's work. Two or three 
of the young preachers generally met together and united 
in the exercises of the meeting. And thus, gradually, he 
directed the forces of his mind and body to the work, un- 



60 THE LIFE AND TIMES OP 

til he lost his interest in all other employments. Four 
years after his obedience to the Gospel he sold out the mill 
property, and was never afterward engaged in any regular 
secular business. For one or two seasons he farmed in a 
small way upon rented ground. 

These early efforts were not of the most encouraging 
character, by any means. He was so deficient in educa- 
tion, and made so many blunders, that some of the elder 
brethren talked discouragingly to him about trying to bo- 
come a preacher. John Longley,* one of the oldest of 



* Mr. Longley was born in New York city on the 13th of June, 1TS2, His 
parents were devout members of the Baptist Church. In 1790 the family em- 
igrated to the then Far West, and settled at Washington, 3Iason county, Ken- 
tucky. The Indians were very troublesome, and the people lived in a con- 
stant state of alarm. At eighteen, John went to learn the trade of a tanner. 
Soon after, he became the subject of some deep religious feelings, which so af- 
fected his conduct that his rude companions, in their mockery, said he was 
good enough to be baptized, and would probably have dipped him in atan-vat, 
had he not, by a vigorous hair-pulling, compelled the "boss," who was the 
leader in the rudeness, to beg for mercy. In 1801 he gave in a satisfactory 
"experience," and was immersed in the Ohio river. In ls05, after another 
fearful experience in deciding whether he was called to preach, he was licensed 
by a Baptist Association. Like many preachers of that generation, however, 
he could not accept the standards of his church, and soon fell out with their 
Calvinism. Gradually freeing his mind from the old doctrines, he finally in 
the year 1810, on removing from one place to another, took with him a Baptist 
letter, but deposited it in a congregation of the Christian connection. When 
the union between the two communities of Reformers, (described in chapter 
iii.) took place, he went into it with all his soul. He was a most zealous and 
untiring evangelist. He preached extensively in Ohio, Indiana, and Ken- 
tucky. Moved once into Ohio, thpnce back to Kentucky, thence, in 1830. to 
Rush county, Indiana. Here he struggled on as a preacher, against great dis- 
couraffcmonts. Attempting to help his f;imily to more of the comforts of life 
than a preacher's salary would afford, he opened a small store. The business 
was unfortunate, and about the time of the revival in Henry county, under 
Samuel Rogers, he moved to Yorkto-.vn, Delaware county, about twelve miles 
north of the Deer Creek Church, where he re>ided at the time of which we 
now write, and when he was a preacher of over thirty years* experience. 
From Yorktown he removed toNoblesvillein 1840. Four years later he went 
to Lafayette, Indiana, where he resided until his death in 18G3. He was mar- 
ried three times, and was the father of twenty-five children, living to survive 
all but six of them. He preserved an account of the persons he baptized un- 
til the number reached eight thousand. 



ELDER BENJAMIN FRANKLIN. 61 

Indiana's pioneer preachers, then resident at Yorktown, 
Indiana, often met with the young Franklins. In 1859 and 
1860 the writer resided in Lafayette, Indiana. Mr. Long- 
lev was still livino^, and told with o^reat o^lee a number of in- 
cidents illustrating the unpromising character of Benjamin 
Franklin's earl}^ efforts at preaching, from which we select 
the following : *'He had a great fashion of saying, * My 
dear fiiends and brethering. ' Yes," said the venerable 
Longley, '* he always put the *ing' to it, in those days. 
He used the expression a great many times in every ser- 
mon, so often Indeed, that it was tiresome, and some of us 
took him to task about it. He doubted whether it was 
true that he used it *in season and out of season,* as we 
had accused him. So, one day when he began a sermon, 
I got a piece of paper and a pin, and every time he said, 
*My dear friends and brethering,' I stuck a hole in the pa- 
per. After meeting we counted the holes in the paper, 
and there were a hundred and fifty ! But la me !" con- 
tinued the old man, after a hearty laugh, and a few puffs 
at his favorite pipe, "it was not long till he shot past all 
of us." It should be remembered, however, in estimating 
the frequent recurrence of this expression, that the serm- 
ons of those days were '^lengthened sweetness, long drawn 
out." An hour and a half to two hours were the custom- 
ary limits. 

At the same meeting where this occurred, another young 
preacher made the opening prayer and protracted it to an 
unreasonable length. After a good laugh at Mr. Frank- 
lin, the dreaded critic turned to the preacher who had 

made the long prayer, and said: <* Brother , you 

have not prayed any for about a month, have you?" 
**Why," said the astonished young man, ** what makes j^ou 
think so?" *'Because," answered Mr. Longley, *'you 



62 THE LIFE AND TIMES OF 

prayed so long at church to-day, that I thought you must 
be about a month behind with your prayers." These sal- 
lies were made in such a kindly spirit, and accompanied 
with such fraternal suggestions, that, though he was much 
dreaded as a critic, he was still venerated and beloved by 
all the young preachers with whom he came into contact. 
It must not be supposed that Benjamin Franklin was 
either blind or oblivious to his defects. He knew them 
las well as anybody, and felt greatly embarrassed by them. 
When he had become an old man, and had such a great 
name, and such a weight of influence that he could afford 
to laugh at the little si)ite which sometimes criticised him 
in this regard, he was still sensitive to it, though he had 
sense and experience enough not to appear to be moved 
by it. But he was never so super-sensitive as to surren- 
der his chosen work because of it. He regarded it as a 
difficulty that could be overcome, and with all the forces 
of his strong will, he set to work to learn at twenty-seven 
what most children now-a-days learn at school ere they 
are fifteen years of age. Copies of Kirkham's Grammar, 
Olney's Geography, and Talbot's Arithmetic, bearing the 
thumb-marks of studious use, remained in his small but 
steadily growing library, late enough for his older children 
to remember them well. Indeed his eldest can now recall 
him as he sat, day after day, poring over the then myste- 
rious volumes. That his studies in these books were not 
fruitless, was evidenced in the assistance he was able to 
render his children in their primary studies at school. 
But the schooling that profited him most he obtained in a 
very diff*erent way. It was like the drill of many soldiers 
in the late war. A regiment formed at Anderson, Indi- 
ana, within one month after its organization, went into the 
battle at Richmond, Kentucky, alongside of veterans. It 



ELDER BENJAMIN FRANKLIN. 63 

may not have greatly increased the efficieney of the army 
but the fighting of that battle probably drilled these sol- 
diers more in the essentials of soldiery than any month 
of drill on a parade ground could have done. Benjamin 
Franklin was a raw recruit, fighting in "the good fight of 
faith" alongside of such veterans as Longley, Crihfield, 
Scott and Campbell. He listened to and read after these 
men, not merely to grasp their thoughts, but to learn their 
language. If a foreigner should come to this country be- 
ing ignorant of our language, he would note our grammat- 
ical and rhetorical forms with such care as not merely to 
miderstand them, but to be able to use them in communi- 
cating with us. So Mr. Franklin studied the language of 
those to whom he listened and after whom he read. 

Language learned in this way is like music learned by 
ear. It will not bear the test of severe criticism — it is 
often inaccurate ; but it quite as often has a freedom and 
naturalness that, under the professors, can only be attained 
under the very highest degree of culture. It is certain 
that, while Mr. Franklin's language was not always criti- 
cally accurate, it was so simple and easy that he never failed 
to instruct and entertain the people ; audit is equally cer- 
tain that we have hundreds of good scholars who cannot 
compare with him at all in this respect. 

Early in September, 1840, Mr. Franklin sold his mill 
property in which he had invested his farm. The milling 
business did not prosper. It was carried on during the 
financial depression which followed the crash of 1837. 
Money could scarcely be had at all, and people were com- 
pelled to reduce all expenses within the narrowest possible 
limits. Besides this, he was gradually turning his ener- 
gies to the work of the ministry, and perhaps did not 
study his business and push it forward with the energy 



64 THE LIFE AND TIMES OP 

necessary to insure success under discouraging circumstan- 
ces. The purchnsers of the mill failed, and he not only 
lost his investment, but came out three hundred dollars in 
debt. This debt was money he held as guardian for some 
heirs. AYheii the heirs became of age, he paid to them the 
sum of six hundred dollars, including principal and inter- 
est. 

Six weeks after he left the mill, his wife gave birth 
to twins. He now had a family of six children to 
support. Out of business, burdened by a debt which was 
fearful for the times, unable to hire as a carpenter or even 
as wood-chopper or grubber, having no team or tools to 
work with if he had rented a farm, and no salary for a 
young preacher to lean upon, the prospect was gloomy 
enough to make a strong man tremble. The only relief 
under the appalling circumstances was in the habits of the 
pioneers, as all articles essential to the subsistence of a 
family were exceedingly cheap. Flour and meat could be 
bought at seventy-five cents per hundred pounds. Flan- 
nel, jeans, ** linsey-woolsey," and a coarse kind of linen, 
were w^oven by most families at home, the material being 
the product of their own industry, and any surplus of such 
articles was used in lieu of money. 

How they came through this dreadful crisis of their lives 
neither he nor his surviving companion cared to recount. 
He worked whenever he could get employment, and re- 
ceived occasionally small donations as a preacher. The 
family lived as families can, when necessity is upon them, 
without any luxuries, and upon a meagre supply of the 
comforts of life. 

His poverty led to frequent removals after leaving the 
mill. Three times within two years he moved from one 
house to another in the same neighborhood, still pieaching 



ELDER BENJAMIN ITRANKLIN. 65 

wherever he could find an open field, but with no regular 
appointments anywhere. 

In 1840 he held a public discussion with one Eiiton Da- 
vis, a United Brethren preacher. The debute v/as held in 
a grove some miles east of the Deer Creek settlement, 
near what is now Honey Creek station, on the Logansport 
and Richmond branch of the Pan Handle Kailroad. It was 
probably his first regular debate. An old gentleman, a 
member of Mr. Davis' church, attended ; but as soon as 
his own preacher had done speaking he wandered off' into 
the woods out of hearing while Mr. Franklin made his 
speeches. At the close of each session he would go for- 
ward, shake hands with Mr. Franklin, and say, «* Well, 
Benjamin, you have made a complete failure this time." 

In these first years of his public ministry he showed his 
inclination to become a travelino^ evanoejist rather than a 
local preacher. Indeed, in later years, when he did make 
stated engagements, he was continually begging off' some 
part of his time to go elsewhere and hold protracted meet- 
ings. On one occasion, accompanied by his brother Dan- 
iel, he made a tour on horseback northward to Wabash- 
town, thence down the river to Logansport, and thence by 
another route homeward. They preached somewhere on 
their course every night, and at one or two places remained 
some days. At another time, Benjamin made a tour to 
Eastern Ohio, into the county where he was born and raised, 
to visit the acquaintances of his boyhood and youth. He 
contrived to have a succession of appointments along his 
route so as to preach at least once each day while on the 
journey. This trip was also made on horseback. 

His brother Daniel, on the contrary, seemed alwa3^s 
inclined to settled work as near home as pi)sslble. A 
long-continued affliction of his firat wife may have hud 



66 THE LIFE AND TIMES OP 

something to do with the formation of this habit. He 
located in the northern part of Madison count3% about 
twelve miles from Anderson, the county town, and built 
a mill on Pipe creek. He then selected four points, vis- 
. ited each one monthly, and in this wa}^ built up four good 
churches within a few years. While he operated in this 
field he was frequently assisted in protracted meetings by 
Benjamin, and as frequently went to aid Benjamin at points 
in which he was interested. The co-labors of the brothers 
thus continued uninterrupted until Benjamin went to 
Cincinnati. 

In the spring of 1842, Mr. Franklin moved to New 
Lisbon, Henry county, Indiana. This village is located 
ten miles south-east of Newcastle, the county town, and 
near twenty miles from the Deer Creek settlement. He 
remained here something less than two years, preaching 
regularly for the church in New Lisbon and visiting several 
other points frequently but not regularly. During his 
residence here he held a public discussion with George W, 
McCane, a Universalist preacher. This discussion is now 
a matter of no especial interest except that one of the 
parties was a man who has since become known and dis- 
tinguished among the Disciples. His co-laborers in the 
ministry while here were John Shortridge and Samuel 
Hendricks, both then following the more common custom 
of "preaching for nothing and finding themselves.** 
*Their work was confined to irregular appointments within 



♦Both had learned to speak in the kind of sinjr-song tone which was then 
quite current, and witliout which many people thouglit a niun had not 
** preached at all." Mr. H. would continue in that tone until nearly ex. 
hausted, ami then, phicing his hands to his head as if to hold it from hur>ting, 
he would slide down from his i^reacher's tone to the natural key of his voice 
on the sentence : " My hcatl aches-aii 1 M v brethren. I say my head aches- 
ab, and I can't preach any longer-ab, so we'll conclude by singing a hymn-ah.*» 



ELDER BENJAMIN FRANKLIN. 67 

easy rench of their farms. Mr. Shortridge some years 
later removed to Milton, in Wayne county, and took some 
transient interest in the periodical which Mr. Franklin 
was publishing, but did not long continue in connection 
with the paper. He still survives, full of years and infirmi- 
ties ; but a man of God, and strong in the faith, waiting 
for the redemption of the Lord's people. 

In less than two years, Mr. Franklin, in the spirit of 
the true itinerant, gathered his household goods and his 
family together upon two or three farm wagons, and 
moved eastward, to the place where the village of Bethel 
now stands, and about twelve miles north of Richmond, 
Indiana, The village owes its name to the old Bethel 
church, which stood there thirty-four years ago. This 
church is known in Eastern Indiana as the home of Hosea 
Tilson and Elihu Harlan, who were two of that noble 
host of pioneers who established the Reformation in the 
West, coming and going, preaching and baptizing, with- 
out remuneration. The criticisms passed upon these pio- 
neers, indulged in by some of the late ^^ounger preachers, 
is as unwise as it is selfish and unjust. Had these older 
men refused to preach unless paid for their services, many 
of the churches which now keep these same pert critics 
on full-pay and half-work, would never have had an exist- 
ence. Instead of beino: sneered at for their want of lite- 



Many years after this residence at " Jiratown," as we tlien called New Lisbon, 
I lived near, and often met, Mr. Shortridge. In one of our familiar conversa- 
tions he related to me that after he had preached there several years one of 
the brethren called him around the meeting house on a certain Lord's day 
morning, and said to him : " Brother Shortridge, you have preached for us a 
long time and never got anything for it, as I suppose. I don't think it is fair, 
and I for one feel like paying you something." He then drew out his pocket- 
book, overhauled a lot of change, selected out twenty-Jive cents, and gave it 
to hiiUt 



68 THE LIFE AND TIMES OF 

rary culture, they are to be higl)ly honored as noble and 
self-sacrificing men, who planted the truth in this country 
when no one could be found to undertake the work but 
them. 

While residing in Bethel, Mr. Franklin pushed his ac- 
quaintance into Western Ohio. His appointments were 
still scattered very considerably, the pay was small and 
irregular, and poverty still haunted the poor tenements 
which afforded shelter to his family. He now had six 
children. A seventh was born at New Lisbon, but one of 
the twins had died. Anxious to better his temporal con- 
dition, and believing that he now had opportunity to do 
so, he again gathered his effects together and moved to 
Centerville, then the county seat of Wayne counfty, In- 
diana. This was in the autumn of 1844. 

Reference has been made to the limited salary of the 
pioneer preachers. Sometimes the pay was tendered in a 
shape that tried the patience of the preacher's wife to the 
last degree. At one of the points during these numerous 
removals, it was arranged that one of the brethren would 
furnish Mr. Franklin a house to live in, and the members 
of the church were to biing in provisions as they might 
be needed. The house was a dihipidated cabin in an out- 
of-the-way place. At " hog-killing time,'' many thought 
of their preacher. Back-bones very neatly trimmed, 
spare-ribs (very spare indeed), and uncleaned heads and 
feet, came in such abundance that the wife and mother, al- 
ready weary and half sick, was thoroughly disgusted. The 
itinerant preacher had no smoke-house, nor even a meat- 
barrel. The overplus of these bones was turned to a good 
account in making soa[). A sister, possessed in a high 
degree of '* the gift of tongue," vibiled the family fre- 
quently, and as often re[)orted the state of things at the 



ELDER BENJAMIN FRANKLIN. 69 

preacher's house to the whole neighborhood. When she 
learned of the soap-making out of the bones, she had two 
adverse criticisms to report at large. In the first place, 
the family had been over-supplied with food, so that it 
spoiled on their hands; and, in the second phice, the 
preacher, who onght to be constantly *' laboring for the 
good of souls," or studying to prepare himself, was idling 
aAvay his time over a soap-kettle. For her part, she said, 
she *' didn't see why some women had to be waited on so 
much, any way." This report had a decidedly damaging 
effect, and as the surplus at their own homes was not so 
great after ** hog-killing time " had passsd by, but little 
more was sent in for the preacher's table. But the dark 
clouds sometimes have a " silver lining," and this dreary 
picture in the life of a pioneer preacher's wife was relieved 
bv the ministrations of a o^ood ancrel in the form of a 
woman, who had not contributed until after the first rush 
was over, her good judgment telling her that help would 
be needed after a while. Then she came with nicely- 
trimmed hams, sausages and fresh beef, and with all a 
tender of heart-felt sympathy that went to the suflTering 
mother s heart and unsealed the fountain of tears. Oh, if 
people could only realize what comfort it is in their power 
to minister to the suffering and sorrowing, they might 
often enjoy a rich experience of the truth that **it is 
more blessed to give than to receive." 

Such darning and patching, turning and shifting, as 
were necessary to make the meagre income satisfy the 
actual wants of the family, cannot be described. The situ- 
ation can only be comprehended by the wife and mother 
who has gone through the trying ordeal. The preacher 
himself, away from home much of the time, and in the 
society of brethren ready to do all that can be done to 



70 THE LIFE AND TIMES OF 

make him comfortable, has comparatively an easy time. 
Still, if he has the heart of an affectionate husband and 
father, it sends a thrill of distress through his soul as he 
sits down to a table 2:roaninor under all the luxuries of the 
land, to remember the scanty supply on the table spread 
for his wife and children at home. Many a day did the 
wife of Benjamin Franklin apportion the scanty sup[)ly 
left to keep the family during his absence so as to make it 
** reach over," and divide out the little amount she dared 
to put on the table at one time, so that each one of the 
hungry children should have his proper share. Many a 
time, when the little ones had lost all memory of their 
deprivations in refreshing sleep, has that patient woman 
sat up and overhauled their clothing, stitching, stitching 
far into the night, that the little ones should have more 
comfort the next day — sat there alone, and in a silence 
unbroken save by the deep breathing of her sleeping 
children and her own deep sighings. Hers was a noble 
nature. Many a woman, under such an experience, has 
either sickened and died prematurely, or, living, become 
pettish and melancholy, so that neither she nor her child- 
ren or husband could ever be happ3\ But Mrs. Mary 
Franklin, left alone more than half the time for many 
years, living often in some out-of-the-way place for eco- 
nomy's sake, destitute of luxuries, and often but poorly 
supplied with the necessaries of life, cut off almost entirely 
from society, continued patiently enduring all for husband 
and children's sake, for Jesus' sake, keeping up her spirits 
and living in hope, until, in God's good providence, a 
better day should come. Tears she shed — many bitter 
tears of sorrow and dei)rivati()n at her forlorn and almost 
widowed condition. But they were wiped away in time 
to dress, wash and feed the little ones who prattled around 



ELDER BENJAMIK FRANKLIN, 71 

her, and, no doubt, often comforted her by their artless 
prattlings. Many a time has her eldest boy stopped in 
his childish pursuits and gnzed upon her countenance as 
she sat looking afar off through the window, yet evidently 
seeing nothing with the natural eye, and wondered what 
she could be thinking of — was she sad? The quick ma- 
ternal feeling would catch the gaze, and, after engaging 
her son in a few words of conversation suited to his child- 
hood, would bid him go and play again ; then, turning her 
head away, would wipe the unbidden tears from her eyes. 
The son would sometimes see that, too, and go away more 
bewildered than ever. 

Many years have passed away. The father has gone to 
be with Christ ; the mother, a partial paralytic, still lives ; 
the son, now just past the meridian of life, and trying to 
transcribe these scenes for the edification and comfort of 
Christian mothers, goes to her for the details, and sees 
that same old look. It is better understood now. The 
dear, good soul, who was so patient with her children then, 
would think of their absent father and long for the day of 
his return. She now waits no longer for his return, but 
for the day when she may go to him. 

God bless her last days on earth ! If there be brighter 
crowns in heaven, they will grace the brows of such moth- 
ers. If there be apartments where there is more fullness 
of joy, they will be allotted to those patient mothers who 
went down through the dark valley of the shadow of death 
while their husbands were abroad preaching the good 
tidings of great j'oy to a sin-cursed race 1 Nine children 
have arisen to call her blessed, to bear her on their hearts 
before a throne of grace, and to pray that God may bless 
their dearly-beloved mother ! 

The removal to Centrevillc was the beij^innins^ of better 



72 THE LIFE AND TIMES OP 

days. Mr. Franklin from that time forward received 
much better remuneration f(jr his hibois. Society was not 
probably better than in places where they had formerly 
lived, but living in town, his wife was permitted to min- 
gle in society more freely, and she was not so lonesome. 
The children were older and every year becoming more 
company for her. 

It is gratifying to know that the necessity for such sac- 
rifices has passed away. Preachers now, with half the 
industry and economy of Benjamin Franklin and his wife, 
can have all the necessaries, and even many of the luxuries 
of life. The preacher's family, indeed, have a fair aver- 
age opportunity with other families in all respects. 

The plan of preaching '*once a month" at each of four 
churches, dates back to* about the time of Benjamin Frank- 
lin's residence at New Lisbon. He never could fairly 
adjust himself to the plan, although he sometimes made 
such engagements. Still later in his life, when he under- 
to(;k to give all his time to one church, he was continually 
dissatisfied with the arrangements, and was never at home 
except in protracted meetings. Still he never raised any 
objections to that plan of work when others chose to adopt 
it. Some of the results (perhaps not necessary conse- 
quences) he did deplore, and he lamented that these 
results had not been foreseen, that they might have been 
avoided. 

The ordinary monthly visit at the first, as now, compre- 
hended a meeting on Saturday night and two on Sumhiy. 
For these regular visits preachers did not always, at the 
first, receive a stipulated amount ; but, where it was prom- 
ised, the price ranged from seventy-five to one hundred 
dollars per annum. If occasion seemed to call for it, the 
pre.icher was expected, for the same amount, to stay and 
♦'protract" the meetings for a week. 



ELDER BENJAMIN FRANKLIN. 73 

Very grndiially, but very steadily, the churches learned 
to rely on these monthly visits for their spiritual edifica- 
tion. Very gradually, and very steadily, they learned to 
feel more interest in these monthly meetings than in the 
acts of devotion and worship which might be observed oa 
any Lord's day. Very gradually, the preachers left off 
their efibrts to develope the talent in the churches to which 
they ministered, and finally adopted the habit of merely 
delivering their three sermons and. then going home. Oc- 
casionally they roused themselves in a spasmodic effort 
'*toset in order the things that were wanting," and preached 
a sermon or two on the ancient order of worship — " the 
apostles' doctrine, and fellowship, the breaking of bread, 
and prayers." The brethren would indulge in a little 
pleasantry about how their preacher had " hauled them 
over the coals, " and then people and preachers would 
lapse into the old routine again. To-day hundreds of 
churches never meet unless they have a preacher present 
to discourse to them. 

A plan which suffers churches to fall into such helpless- 
ness is in some way deficient. Some are inclined to urge 
more frequent visits, or a stationed preacher, as the rem- 
edy. But how will it help the matter to have a preacher 
present every Lord's day who never calls for a prayer, a 
thanksgiving, or an exhortation from any member of the 
congregation? 

The deficiency is in the work of the preachers on their 
regular visits. A monthly visit and three or four public 
discourses is an easy way of things, both to the preacher 
and to the congregation, but it is a very inefficient way. 
There oughtto be some additional meetings, such as Bible- 
classes, singing and prayer meetings, etc.^ under the faith- 
ful guidance ot the elders of the church, calling forth and 



74 THE ItlFE AND TIMES OF 

exercising the talents of the membership. Letthe preacher 
add his faithful entreaties and expostulations until the 
membership feel their responsibilitj', and agree to meet 
regularly on the first day of the week for worship. On 
their undertaking to meet regularly, they will need an es- 
pecial oversight that they do not at once lapse into a mere 
formality. Instruction and encouragement, faithfully and 
judiciously extended to them in this crisis, is of more con- 
sequence than the minister's sermons. The character of 
their songs and music ; why they should sing at all ; the 
nature and spirit of prayers, intercessions and thanksgiv- 
ing ; how to read the Scriptures and study them to profit 
in the public assembly, etc., are subjects on which abund- 
ance of instruction should be ministered. A more difficult 
and delicate work does not appertain to the edification of 
churches, than that of teaching them how to hold profit- 
able meetings among themselves — how *' to edify one 
another." 

In the early day of which we are now writing, the preach- 
ers understood full well how to convert sinners. They 
were adepts in the art of controverting sectarianism, and 
were never better pleased than when engaged in a contest 
on sectarian creeds and names, on baptism or Universal- 
ism. But they were not so apt in the edification of saints, 
and especially in showing the disciples how to edify them- 
selves. A generation has not greatly improved the min- 
istry in this respect. This remark, however, does not 
apply to the earliest preachers of the Reformation. IVe 
have already seen that Samuel Rogers, in the Deer Creek 
church, had nearly the whole congregation at work at the 
first, and developed eight preachers out of their number. 
The same was true of his cotemporarios. The lapse was 
in the second generation. The recovery is a thing of the 
future. 



ELDER BENJAMIN FRANKLIN. 75 

Benjamin Franklin saw this error of the past before he 
died, and frequently expressed his regret that he had not 
come to see the matter in a clearer light thirty years ago, 
in time to have given his influence to remedy the evil. In 
his last days he was of the opinion that the instruction of 
Paul to the church in Corinth (1 Cor. xith to xvith chap- 
ters, inclusive), had been greatly undervalued, and that 
neglect of that instruction, and the routine work of monthly 
appointments, had together laid the foundation upon which 
the pastoral system has been built. He regarded the 
''pastorate" as an unscriptural office, and constantly made 
war upon it. But he did not regard an engagement 
between a church and a preacher for preaching once a 
moiilh, or twice a month, or every Lord's day, as neces- 
sarily involving the exercise of the pastoral function. He 
made such engagements himself as late as 1854. To the 
last year of his life he heartily co-operated with the church 
at Anderson, Indiana, where he then hold membership, in 
securing the regular services of a preacher. But he held 
that the preacher had no executive authority; that, on the 
contrary, the executive authority was lodged in the bish- 
ops or elders, of the church. The preacher, he maintained, 
did not *'have charge of the church,'* but the church had 
charge of him. 

It is not our province, in a work of this kind, to discuss 
this subject. We will therefore proceed no farther in that 
direction than to venture the suggestion that it is quite 
possible for brethren to discuss the subject in such a way 
as to engender strife rather than godly edification. An 
affectionate fraternal appeal *'to the law and the testimo- 
ny," if the love of God and reverence for His word abide 
in us, will as certainly bring us to *'the same mind and the 
same judgment," as that that course united the Caneridge 
and Bethany Reformers. 



CHAPTER VI. 

/T\ HERE is nothing in the character of those who were 
I connected with the effort to restore the *' ancient 
order," in which they more closely resembled 
the primitive disciples, than the flaming zeal with which 
they sought to impress the principles of their reformatory 
movements on the minds and hearts of men. Every man 
who conld speak in public at all, and hundreds who, in 
this nge of rhetorical criticism, would hardly receive a hear 
ing, began to exhort and preach soon after their conver- 
sion. Benjamin Franklin, as we have already seen, im- 
mediately after his obedience to the Gospel, gave himself 
up to the work of planting the truth, the good seed of the 
kingdom, in the hearts of the people, and never ceased 
his efforts till his heart was stilled in death. 

People of such convictions and such a temper were not 
slow to see what a power was developing in the printing- 
press, and at once began to utilize that power for the 
spread of the Gospel. Alexander Campbell had been 
*' sounding out the word of God" for twenty' years, 
through the Christian Baptist and Millennial Harbinger , 
and had filled the hearts of many thousands, either with 
a conviction of the truth, or with vexation and wrath that 
they could not answer him. Quite a number of periodi- 
cals had come into existence, and were all pleading with 
more or less power for a return to the old apostolic land- 
marks.* 



• Arthur Crihfield, Middleburg, Ohio, was, in 1837, publishing a periodical 
entitled the Northern Reformer^ (a quarterly). In the May number he 



ELDER BENJAMIN FRANKLIN. 77 

In 1843, Daniel K. Winder, of New Paris, Ohio, 
started a smnll sheet, about eighteen by twenty-four 
inches, called the ^Reformer. In his itinerate ministry, 
Mr. Franklin had penetrated Western Ohio and had made 
the acquaintance of Mr. Winder. At the end of the sec- 
ond volume, this periodical was discontinued by its orig- 
inal proprietor, and Mr. Franklin determined to issne a 
small monthly pamphlet of the same name. Decision was, 
as usual, followed by immediate action. A prospectus 
was accordingly issued, and in the beginning of the year 
1845, a sixteen-page pamphlet, without a cover, was sent 
forth, bearing the following title at the head of the first 
page : 



mentions the following periodicals, with their location, and the names of the 
editors : 

Millennial Harbinger, Bethany, Virginia, by A. Campbell; Christian 
Messenger, Jacksonville, Illinois, by B. W". Stone; Christian Panoplist, 
Versailles, Ky., by Hall & Hunter; Apostolic Advocate, Office Tavern, Va., 
by John Thomas; Primitive Christian, Auburn, N. Y., by S. E. Shepaid; 
Christian Preacher, Cincinnati, O., oy D. S. Burnet; The Disciple, Tusca- 
loosa, Ala., by Butler & Graham; Christian Publisher, Charlottesville, Va., 
by R. L. Coleman; The Christian, Georgetown, Ky., by Johnson & Scott. 

Mr. Franklin's periodical, in 1847, acknowledges the receipt of the follow- 
ing exchanges : 

Millennial Harbinger, Bethany, Va. by A. Campbell; Genius of Chris- 
tianity, Yio!ilon,Mii!iS.,A.G.Commgs; Orthodox Preacher, Covington, Ky,, 
by A. Crihfii'ld; Christian Record, Bloomington, Ind., by J. M. AJathes; 
Bible Advocate, Paris, Tenn., by J. R. Boward; Christian Review, Frank- 
lin College, Tenn., by T. Fanning; Christian Journal, Louisville, Ky., by 
C. Kendrick; Christian Teac/ier, Paris, Ky., by Aylett Raines; Christian 
Intelligencer, Scottsville, Va., by R. L. Coleman; The Investigator, Misha- 
waka, Ind., by P. T. Russell; Bible Student, Hagerstown, Md., by D. K. 
"Winder; Protestant Unionist, Pittsburg, Pa., by Walter Scott and P. S. 
Forestt-r. 

Mr. Crihfield gives his list of 1837 as complete. Mr. Franklin made it a 
rule, on learning of the existence of a periodical, to send for it at once. The 
year 1847 was the third year ot his editorial career. We may, therefore, con- 
clude that his list of that year is very nearly complete. 



78 THE LIFE AND TIMES OP 

THE REFORMER. 

A MO>sTHLY PUBLICATION DEVOTED TO CHRISTIANITY. 
CONDUCTED BV BENJA3IIN FR\NKLIiV. 

** Look diligently lest any man fail of the Grace of God,^^ — Paul. ^ 
VOL. 3. CEXTREVILLE, JANUARY, 1S45, NO. 1. 

In the '* preface," or what in later publications he 
would probably have called " salutatory," there are views 
which he repeated almost annually until his death, nnd 
one which he afterwards regarded with much less fa- 
vor. The following is copied, verbatim et literatim, from 
the *' preface :" 

*' Since the publication of my Prospectus, 1 have re- 
ceived much encouragement, and am enabled to commence 
with a tolerable list of subscribers. Some brethren have 
feared this undertaking would limit ray labors as an 
Evangelist: this however will not be the case. I will, if 
the Lord gives me health and strength, prench just as 
much as I have done for the last four years, and attend 
faithfully to my publication too. 

** Another objection is anticipated, which is, that we 
have too many papers. To this I answer, that we are bound 
to have a large number of papers so long as every man 
who can, is allowed to publish. No man is willing to be 
deterred from publishing, simply by some man's saying 
that we have too many papers. Yet, any orderly member 
of the Church would decline publishing, if he knew that 
it was the wish of a majority of the brethren, in a con- ' 
siderahle district of the country where he resided. One 
of two things is right, at all events. (1.) It is right for 



ELDER BENJAMIN FRANKLIN. 79 

every man to preach who can get a support, and every 
man to publish who can get subscribers; or, (2) It is 
right that there should be some kind of a co-operation, by 
means of which, the brotherhood could say who should 
preach, and how they should be supported — who should 
be their editors, what remuneration they should have, and 
what the remaining profits of publication, if there should 
be any, should be appropriated to. To the latter opinion 
1 am inclined, and am willing to submit, whenever such 
co-operation shall be obtained." 

The opening and closing sentences, like the conclusion 
of all discourses delivered in those days, no matter what 
the occasion, were a fervid exhortation : ** ' Time is 
winging us away,' yet all our actions are recorded indeli- 
bly on God's great booli of accounts as we pass along; 
and all that pertains to us, whether it be word, thought, 
or deed, will be most certainly disclosed ' in the day when 
God shall judge the secrets of men, by Jesus Christ, ac- 
cording to the Gospel.' * ♦ * Let us then write, 
preach and talk on the things pertaining to the kingdom 
of God, and the name of Jesus Christ, in the fear of God ; 
and let our cries, day and night, enter the ears of our 
most merciful Heavenly Father, that he may abandon us 
not to temptation, but deliver us from evil, and bring us 
to his everlasting kingdom, through Jesus Christ; to 
whom be the power and dominion forever." 

The want of rhetorical finish in some of the early peri- 
odicals sent forth would retard their circulation at this 
day. But that was at a time when good district schools 
were by no means common, and when high-schools and 
colleges were almost unknown west of the Alleghany 
mountains. iVIeu went to Co:igress who could not write 
teu consecutive lines without as many violations of the 



80 THE LIFE AND TIMES OP 

rules of grammar. They were laughed at for their *' back- 
woods nuinners ; " but it may be doubted if the West has 
since been represented by men w^ho criticise all the meas. 
ures introduced into Congress so sharply as they. The peo- 
ple of the West were illiterate, but their judgment was 
ripe on the matters in which they were directly interested. 
Nearly all the readers of The Reformer were themselves 
so deficient in letters as to be wholly oblivious to any 
defects of this kind. But of the essential feature of such 
a work, these readers were quite as competent to judge as 
the readers of any periodical now published. 21ie Re- 
former must give no '* uncertain sound" on ** the princi- 
ples of the current Reformation." Preachers were listened 
to, and editors read after, by people who had few books 
to read but the Bible, and who knew what was in the 
Bible — people who understood the application of such 
expressions as, ** Bible things by Bible names," ** thus 
saith the Lord," etc. Although lacking in elegance of 
diction, such persons were clear and sharp in perception, 
and, as will presently be seen, grasped the questions which 
are under discussion to-day. That The Reformer -met \\\q 
demand of the time and of the community in which it was 
issued, was demonstrated, as its editor believed, by the 
growing support which it received. 

One thing in the above extract involved far more than 
the writer then saw in it. ** A co-operation by means of 
which the brotherhood could say who should preach, and 
how they should be supported — who should be their 
editors, what remuneration they should have, and what 
the remaining profits should be appropriated to," would 
certainly be one to which the editor of the American 
Christian Review would never have submitted. And, 
had such a co-operation then been attained, it is not at all 



ELDER BENJAMIN FRANKLIN. 81 

likely that the editor of The Reformer would long have 
been subject. If the editor did not see, there were those 
among his correspoudents who did see, in the iutroduc- 
tion of that subject, *' a little cloud out of the sea, like 
a man's hand," which they did not dcnibt would develop 
into a tempest that would endanger the Keformation. That 
their fears were not groinidless, we shall hereafter see. 
"The brotherhood," however, never chose to ** co- 
operate " in that way. A County Co-operation of 
Churches, for the evangelization of the county in which 
it was located, sometimes maintained a precarious exist- 
ence long enough to keep an '* Evangelist" in the field 
for a year or two. But all other preachers and all the 
editors were left free to make their own arrangements, 
and to succeed or starve out, as the case might be. The 
editor of The Beformer was, therefore, left to the other 
course stated in his '*Pref;ice." He got a support, and 
preached ; he got subscribers, and continued to publish a 
periodical. The support was not, indeed, what preachers 
would now consider ample, and a prudent publisher would 
now scarcely consider it safe to start a periodical without 
five times as many subscribers as The Reformer had during 
the first two years of its management by Mr. Franklin. 
In the '* Proceedings of the second and third quarterly 
meetings of the Rush County individual association of 
Disciples," held in 1845, it was noted that the executive 
committee had '* employed George Campbell as an Evan- 
gelist, at a salary of three hundred dollars per annum." 
That was a fair average salary in Eastern Indiana at that 
time. The editor of The Reformer had never, up to that 
time, received quite so much as that. There is no means 
of knowing the exact number of subscribers to the paper. 
The volume for 1845 reports three hundred subscribers 



82 THE LIFE AND TI3IF.S OF 

who had paid up, and the next year about four hundred. 
In 1846, mention is made that three hnndred had not paid 
for the preceding year, and that one thousand were delin- 
quent that 3'ear. It is pr<jba])le, therefore, that the sub- 
scription list for the two j^ears did not average fifteen 
hundred, and that the cash income did not exceed six 
hundred dollars per annum. The expenses of publication 
had to be met ont of this income. Mr. Franklin's in- 
come during these two years could not, therefore, have 
been in excess of five hundred or six hundred dollars 
a year. His family consisted of himself and wife and 
seven children. But with a prudence which never 
forsook him in any matter wholly under his own con- 
trol, he narrowed down the expenses of his family 
and of his periodical within the limits of this narrow 
income, kept a horse and bugg}-, and even made pay- 
ments on a piece of property which he had purchased. 

For about a year the Reformer was printed by Samuel 
C. Meredith, the owner of a small printing-office in Cen- 
terville, and publisher of a county paper. Early in the 
spring of 1816, Mr. Franklin purchased a small stock of 
printing materals, hired a printer, and set up au office in 
the front room of the rented house in Avhich he lived — a 
sort of parlor printing-office. The distinct recollections 
of the writer of these pages begin at this period ; for, 
under the printer now cmplo3'ed he began to learn the 
printer's trade, and continued in the office as long his 
father owned it — until after the removal to Cincinnati. 

The subjects discussed in this early publication were 
quite numerous for so small a paper. Among those out- 
side of the leading and distinctive principles of the Refor- 
mation, may be mentioned. Secret Societies, Innocent 
Amusements, Temperance, Co-operation of Churches, 



ELDER BENJAMII^ FRANKLIN. 83 

Evidences of Christianity, Kelation of Human Govern- 
ments to the Divine Government, Support of Preachers, 
etc. The editor and his correspondents show not only 
great mental activity, but quickened consciences. *'Is 
it right? Is it taus^ht in the Bible?" Were the the usual 
fornis of questions. The intensity of the faith of the 
Disciples of those days led them into a profound respect 
for the authority of the Bible. They showed no taste for 
specnhitive tlieology. No reason for anything was of- 
fered or sought for be\ond the fact that the Bible teaches 
it. Their religion was "to believe the facts, obey the 
Commands and enjoy the promises " of the New Testa- 
ment. 

There were some persons, however, plead their right 
to indulgence where there is no direct prohibition -in 
the Bible. How the Disciples were wont to reason on 
such matters, may be illustrated by an extract from an 
article in the Reformer^ headed, " Parties, Plays, Danc- 
ing, &c." Some one had heard the plea that, " there is 
nothing in the Bible against such things, and, therefore, 
there can be no harm in them." An appeal to the editor 
in regard to the matter, brought out the following : 

*' Paul taught that young women should be sober and 
discreet, keeping at home ; and that young men should 
be sober-minded ; directing Titus to show himself a pat- 
tern, in doctrine, uncorruptness, gravity and sincerity. 
Titus, ii. * Whatever you do in word or deed, do all in 
the name of the Lord Jesus, giving thanks to God and 
the Father by him.' Col. iii, 17. * For many walk of 
whom I have told you often, and now tell you even weep- 
ing, that they are the enemies of the cro.-^s of Christ : 
whose end is destruction, whose god is their belly, and 
whose glory is their shame, who mind earthly things. 



84 THE LIFE AND TIMES OF 

Our conversation is in heaven ; from whence also we look 
for the Saviour, the Lord Jesus Christ.' Phil, iii, 18-20. 
* But I say unto you, that every idle word that men shall 
speak, they shall give an account thereof in the day of 
judgment.' Matt, xii, 36. ' Neither filthiness nor foolish 
talking, nor jesting, which are not convenient ; but rather 
giving of thanks.' Now we think a party, play or d;uice, 
at which all are * sober-minded,' ' grave,' * mind not 
earthly things,' * have their conversation in heaven,' avoid 
' every idle word,' ' do all in the name of the Lord,' with- 
out any ' foolish talking or jesting,' would be rather a 
new thing under the sun. Young gentlemen and ladies, 
if you w^ould be truly happy, imitate the character of our 
Divine Lord, imbibe the gracious sentiments which fell 
from his immaculate lips, and he will fill your hearts with 
joy unspeakable and full of glory in this world ; and in 
the world to come, admit you to his presence where there 
is fullness of joy." 

Their strong convictions of truth gave to the preachers 
and writers of that day a zeal that pointed all their argu- 
ments with a personal exhortation. Nothing worthy of 
being considered at all could be treated lightly. People 
were faithfully instructed in the will of the Lord as re- 
vealed in the Bible, and at once exhorted to obey, as they 
must give account of themselves to God in the day of 
judgment. 

An account is given in the TJie Reformer for 1845 of a 
"protracted union meeting," held in the town of Center- 
ville. There were at the time three preachers in the place, 
viz : Philip May, Episcopal Methodist ; Leroy Woods, 
Cumberland Presb^'terian and Benjamin Franklin. The 
proposal of such a meeting, as the reader will readily sus- 
pect, originated with the latter. These three, with the 



ELDER lENJAMIN FRANKLIN. 85 

membership of their respective churches, had united, in 
the Autumn of 1844, in union Thanksgiving services. The 
Presbyterian minister preached in the morning, the Meth- 
odist minister in the afternoon, and Mr. Franklin at 
*< candle-lighting." The Reformer for January mentioned 
these meetings, and added: 

" When we think of the happiness and joy afforded us 
by this little spark of union^ it fills us with anxiety, to 
make some further efforts, for the accomplishment of that 
which our Divine Lord and Master prayed for, relative to 
the union of all the believers. We will, therefore, pro- 
pose to brethren Woods and May, to hold a protracted 
union meeting, (reader, do not smile, for I do not know 
what else to call it,) in Centerville, Indiana, begining on 
the Saturday before the second Lord's Day, in February, 
at 11 o'clock, to be conducted in the following manner : To 
be held alternately at each of our houses of Avorship, each 
one preside in his own house, have three sermons per day, 
each one preach last when the service is in his own house, 
all to be at liberty to preach what they think profitable. 
I am perfectly willing to leave it to brethren Woods and 
May to decide whether we shall be allowed to make any 
allusions to each other's discourses in matters where we 
differ; but give it as my opinion that there ought to be 
nothing in the shape of replies. I only suggest the fore- 
going plan, and will submit to any reasonable alterations 
or amendments from the parties." 

As may be imagined, there was considerable objection 
and delay in the matter. The Methodist minister did not 
take kindly to it all, and finally flatly refused, proposing 
a debate instead. The subject of this sketch never took 
alarm at a challenge for debate, and Mr. IsUxy had less 
trouble getting into a debate than in getting out of it. 



86 THE LIFE AND TIMES OF 

Four propositions were agreed upon ; but two days later 
Mr. May declined entering into oral discussion, on the 
ground that his brethren were opposed to it. He wrote 
two articles on the first proposition, but at the conclusion 
of the second, declined to go any farther, and took his 
leave of the editor of The Rp former in the following words 
of offended dignity : '* Now, sir, do your utmost at ridi- 
cule in reply to this communication. Put your ingeiuiity to 
the rack, and bring forth all your strength, for this is the 
last opportunity of the kind you can have." The Cum- 
berland Presbyterian minister was not so shy. He ac- 
cepted the prop()siti(m in good faith, and April 3d, 1845, 
was fixed upon as the time when the meeting should be held. 
The result is summed up in the following editorial fromThe 
Heformer for ^lay : 

'' The union meeting is now numbered among the things 
that are past. Many and various have been the prognos- 
tications relative to this meeting since its annunciation ; 
but one long since said, ' If a prophet shall prophecy, and 
the thing spoken come not to pass, then hath God not 
spoken it.' If this rule is to govern in the case under 
consideration, many of our prophets, most certainly, 
prophesied from the impulse of their own spirits, and 
not the Spirit of God. Men sometimes predict certain 
things because they wish them to take place, and at other 
times from fear that they will take place, and others sim- 
ply to gain reputation of being prophets. It was pre- 
dicted by some that my object was to lead brother Woods 
into a debate ; by others that we both wished to gain pop- 
ularity ; others thought the object was to league together 
against Methodism, while others thought that I simply 
wished to avail myself of the opportunity to fght. And il 
there was a kind of general prediction that it would do no 



ELDER BENJAMIN FRANKLIN. 87 

good. We feel coniident, however, that these predictions 
and suspicions have proved groundless. 

** The meetinc: commenced at the time announced in 
The Reformer, No. 3. and was opened by an interesting 
discourse from Brother Woods, in presence of a respecta- 
ble audience from all parties, which increased witii the 
interest of the meeting, until Lord's Day, when the Pres- 
byterian's meeting-house was crowded to overflowing. 
The meeting lasted six days, during which fourteen dis- 
courses were delivered, — three by Brother Woods, three 
by Brother Stewart, a Presbyterian minister of Conners- 
viiie, two by Brother Miller, a Christian minister of Fair- 
view, and six by the editor. 

»* It was mutually agreed by Brother Woods and my- 
self, that on Monday night I should give an invitation at 
our meeting-house, and that he should give an invitation 
on Tuesday night at the Presbyterian's meeting-house, 
which we did. The result was three confessions on Mon- 
day night ; and the three who confessed, and one more, 
were immersed on Wednesday after the union meeting 
closed. 

** The reader will please not to award the liberality and 
honor of holding this meeting to the Old School Presby- 
terians. Brother Woods is a Cumberland Presbyterian, 
and may well be more liberal, believing, as he docs, that 
* Christ died for all,' than those who believe that God 
from all eternity reprobated some men and angels to 
everlasting punishment. 

*' We believe there are none who have the liberty of 
keeping their own consciences, that do not confess that 
the meeting has been productive of much good. We feel 
confident that the leaven is at work in our community, 
which will result \u the salvation of many.'* 



88 THE LIFE AND TIMES OF 

This notice of the Protracted Union Meeting closed 
with a proposal for ** a meeting of as many of the differ- 
ent parties as can be induced to attend, at which one min- 
ister shall be selected from each party, to deliver one dis- 
course each on Christian Union, and leave the community 
to judge between us now, as God will judge us all in the 
Great Day." But nothing came of this proposal, as no 
one ever responded to it. 

Solomon says : *' Say not thou, what is the cause that 
the former da^^s were better than these ? for thou dost not 
inquire wisely concerning this." Any who inquire why 
the former days of the '* current reformation" were so 
much '* better than these," do not '* inquire wisely con- 
cerning this." A glance at the pages of The Reformer 
for the two years 1845-6, will discover the fact that many 
things fell short of the perfection taught in the Bil)le. 
The young people were as unsettled in their piety then as 
now. Overseers in the churches were continually em- 
ployed with cases of discipline. The churches did not 
then keep the young people employed in teachers' meet- 
inscs, Bible classes, or sinfjinii: meetins^s, thus bandins: them 
in a sort of social circle of their own, and holding them 
aloof from the time-killing amusements, play-parties, 
dances, shows, etc. Many of the churches had no meet- 
ings but one on the first da}^ of the week ; and there is 
good reason to doubt whether the Lord's Day meetings 
of those days were any more edifying than such meetings 
are now. The singing was often most grossly neglected. 
A picture drawn by the editor of TJie Reformer will recall 
similar scenes, witnessed, no doubt, by many of the read- 
ers of these pages, and which will serve to show how the 
foundation was laid for the trouble in regard to "music" 
in the churches. If the reader be fastidious, aud fears a 



I 



ELDER BENJAMIN FRANKLIN. 89 

shock upon his nervous system, it will be advisable to 
skip to the next subject introduced. The article is char- 
acteristic of the writer, and deserves a place here : 

«* SINGING." 

*' It is lamentable to see the negligence of the brethren 
in cultivating their talent for singing. It might truly be 
said, that, of all the delinquencies which have obtained 
amongst religious people, this one is transcendant. How 
much might be said here without exaggeration? Reader 
have you not seen large congregations that could not sing 
one hymn without a book, and could swircely do it with 
one? Have you not been at the house of God, and heard 
a sermon delivered, and the brethren invited to sing at 
the close, while sinners are invited to come and obey the 
gospel; and, after waiting some time, a brother very de- 
liberately draws the case out of his pocket, takes out his 
spectacles, adjusts them properly to his eyes, looks round 
and inquires of several others for a hymn-book. Pres- 
ently one is produced, he looks at the index, announces 
the page, looks doubtingly at the hymn some time, tunes 
his voice, and finally commences : 'I'm not ashamed to 

own my Lord, nor to brethren, that 's a long-meter 

tune; can't some of the rest of you start it?' Finally 
the singing is murdered through, and all seem glad the 
task is performed. We say, have you not seen something 
like this? Well, why is this? It is just because no elfort 
is made to learn to sing ; for there are some that could 
learn in every congregation. Let them practice at home, 
and assemble an hour before meeting time and practice, 
and so develop a love for singing, and they will soon be 
able to sing a great variety of our excellent songs and 
hymns. When you go to the house of God, go with the 



90 THE LIFE AND TIMES OP 

intention of mingling your voice in the praises, and sing 
Willi the spirit and with the understanding. If you expect 
to be happy in singing the praises of God forever, you 
must delight in it here; for God will change no heart in 
the grave, or in the resurrection, and tune it for singing 
his praises, that docs not delight in it here." 

In the last years of his life, after instrumental music 
had been appealed to as a remedy for the deficiency of the 
churches in singing, he frequently expressed to the writer 
his profound regret that more attention had not been given 
to the importance of singing as part of the worship of 
God, and confessed that such a state of things as above 
described is as destitute of true devotion, as he believed 
singing, accompanied with an instrument, to be. 

The editor of The Reformer was charged, as was the 
editor of Tlie Review in later year^, with magnifying ex- 
isting evils. He seems to have been of a temper some- 
where between that of his father and mother. His father 
sometimes sank into an uncontrollable despondency, while 
his mother was always buoyant and hopeful. Benjamin 
Franklin was disposed, at times, to look upon some re- 
formers as failures, and the means of grace, as applied to 
them, ineffectnal in keeping the Disciples in the path of 
duty. But his strong faith always triumphed. God is 
over it all. He has revealed the truth. To believe and 
obey this revelation is infallibly right. Some will be saved 
by the preaching of the Gospel and the edification of 
saints. Therefore, let the men of faith go on in their 
work of faith and their labor of love. It should be noted 
that, in the picture of evil which his pen frequently drew, 
he rather descril)ed what he believed would be likely soon 
to follow if prevailing intinences should not be overcome, 



I 



ELDER BENJAMIN FRANKLIN. 91 

than what actually existed. This fact serves to explain 
why, after depicting evils that w^ould have disheartened 
most men had they believed them to exist, he seemed only 
to nerve himself to greater efforts — the coming evil may 
be partially or entirely averted by the present effort. 

In the second number of The Reformer is found an ar- 
ticle on "Our Prospects," setting forth that " we have 
come ahnost to a dead halt," and attributing the stand- 
still to five causes, viz : 1st. Great political excitement. 
2d. The influence of the Second Advent excitement. 3d. 
That many Disciples had never learned to walk by faith. 
4th. That many good preachers had left the field. 5th. 
That preaching did not exhibit the same zeal, scripture 
knowledge and argnment, as the preaching of former 
times. And then, with that rebonnd of spirit to which 
reference has been made, he concluded with the following 
exhortation : *' Under these circumstances, what is to be 
done? We answer, let every Disciple of our blessed Lord 
determine to read the Scriptures some every day, with 
the most devout and prayerful attention possible, and lift 
up his cries in '* prayers, intercessions and giving of 
thanks, night and clay," and let all be regularly found at 
the house and table of the Lord, and this of itself will 
produce quite a different state of things. * * * That 
the cause in which we are engaged, is emphatically the 
cause of God, whether our actions are alwa\s the best 
calculated to promote it or not, we have never entertained 
one doubt since we first acknowledged the authority of 
the great King. To think of abandoning this canse, al- 
ways brings to view the words of the Disciples, when the 
Lord said, 'Will you also go away?' to which they re- 
plied, * Lord, to whom shall we go? for thou only hast 
the words of eternal life?' ♦ ♦ * Let us, then, 



93 THE LIFE AND TIMES OP 

brethren, make one mighty effort to save the church from 
corruption, liikewarmiiess, speculation, and sin of every 
kind, that it finally may be presented to the Lord, *a glo- 
rious church, without spot, or wrinkle, or any such thing,' 
and ascribe all the honor and gloiy to God and the Lamb 
forever and ever." 

During his residence at Centerville, besides his preach- 
ing at regular appointments, Mr. Franklin made two jour- 
neys that were very considerable for those days — one 
southw^ard into Kentucky and the other northward into 
Southern Michigan. Neither of these journeys was at- 
tended with any incident of great interest to the reader. 
The accounts furnished \x\The Reformer are taken up with 
descriptions of the country and a mention of the preaching- 
places and preachers met with on the route. Only one 
addition to the churches is noted. At Wabash (or 
Wabashtown, as it was then called), he met James M. 
Mathes, editor of the Christian Record^ then published 
at Bloomington ; and Milton B. Hopkins, since, so woll 
known as one of Indiana's best educators, and finally 
Superintendent of Public Instruction. " These brethren," 
he wrote, '* were on their mission to Fort Wa3me, being 
called and sent by the State meeting." Near Logan ho 
met one of these erratic characters, who has since mis- 
used a very respectable ability of riding half a dozen dif- 
ferent hobbies in turn, to the destruction of more than 
as many churches, and finally switching off into Material- 
ism, and thence into Univcrsalism. With an intuitive 
insiirht into human character, w^ell known now as be- 
longing to him, he saw through this wandering star, and 
wrote that *'he is spoken of as a talented brother, and 
much depends upon his support, as well as his proper and 
judicious deporlnicnt as a good soldier of Jesus Christ." 



SJLDER BENJAMIN FRANKLIN, 93 

But mention is here made of these tours chiefly becjause 
they illustrate how a man may make an opening and a 
position for himself. Occasionally a young candidate for 
ministerial honors and emoluments has heard Mr. Frank- 
lin preach, and noticed that crowds waited on his ministry ; 
has criticised his grammar and rhetoric, sneered at his 
manners and dress, and then has gone off mad with jeal- 
ousy, because he had been totally eclipsed by such an 
unpolished person. Many a young preacher, of good 
education and" fair ability, has settled down on a good 
salary, paid him by a church of some other man's build- 
ing, who has seen it gradually grow weaker under his 
ministry, and wondered why it should be so, never sus- 
pecting that he, himself, lacked the culture and developed 
power that can come only from experience in building up 
the cause in newer fields. What young physician expects 
difficult and dangerous cases to be at once intrusted to 
him? or what young lawyer expects, at the very outset of 
his practice, to become counselor at law in great causes 
with large fees? A young man, who is modest in his ex- 
pectations, will not be chagrined nor discouraged if his 
client or his patient demand that an experienced man be 
called in, and would naturally look up to him in the case. 
But there are many young men, just out of school, and 
with no more than three or four years' experience in pub- 
lic life, and that chiefly in school, who boldly seek and 
assume the ** pastoral care" of an old church at a full 
salary. *'The children of this world are wiser in their 
generation than the children of light," and, unfortunately 
for old churches, the people do not generally feel them- 
selves personally and directly interested in the afliiirs of 
religion, as they do when they fall sick, and will commit 
its advocacy recklessly into the hands of youth and inex- 



94 THE LIFE AND TIMKS OF 

perience. The class of yonng ministers reforred to are 
always watching for such places. Bnt, "within a 3'ear or 
two the membership scatters, and the attendance of *'oiit- 
siders'/ falls off. The money for the next year's salary 
cannot be raised. A young man who has given himself 
to the <' ministerial profession" is out of w^ork, and is 
** seeking a location." The number of young men who 
are undergoing this experience is large and increasing, 
and they are nuich to be pitied. How is their case to be 
bettered? How cau it be arranged that the places shall 
seeJc the men, and not the men the places? There are 
preachers whose services are in demand, but they are those 
who have the courage to work in hard places as well as 
easy ones. 

Benjamin Franklin had no trouble about places to 
preach. He preached in school-houses, court-houses, 
barns, groves, shops, town halls, and private dwellings — 
wherever a congregation of people could be collected to- 
gether ; took whatever the brethren chose to give him, 
and made no complaint if he received nothing. When 
these two trips were planned, there was no assurance that 
he would get fifty cents a day for the seven weeks engaged. 
Brethren in different places on the routes had been read- 
ing his paper, and on sending in their subscriptions, had 
given a general invitation to *♦ come up this way some- 
time and hold us a meeting." On so slender an assurance 
of pay, he harnessed his horse with his own hands and 
set off, over new and bad roads, to fill a number of ap- 
pointments w^hich he had sent forward in time to have 
them published — one night, two nights, or " Saturday 
night and over Lord's day," in a place — on one route 
going out, and another returning. On he pressed, through 
the nuid, over *' cour-de-roy " or pole-bridge roads, in 



ELDER BENJAMIN FRANKLIN. 95 

sunshine or in shower, in heat or in cold, among strangers 
or among friends, but always full of the story of man's 
redemption through the Lord Jesus Christ, and eager to 
tell it to a score, or a hundred, or a thousand. Still, on 
he went, lod£:ino^ one nioht with a well-to-do brother in 
some large town, and enjoying all the luxuries of wealth, 
and the next, perchance, in the log cabin of some poor 
man in the forest, sleeping in a ** loft " with only a roof 
of rough '* clap-boards " above him, through which the 
snow sifted upon a bed with a scanty supply of covering, 
and fed with corn-bread, hominy, and flesh of swine fatted 
on acorns or hickory nuts, or the wild meat of the pheas- 
ant and the deer. 

The records of eternity only can reveal whether much 
permanent good was accomplished for the people among 
whom he went in such a flitting itineracy. The new, rich 
soil of freshly-cleared ground needs but a scratching to 
prepare it for the seed of a bountiful harvest. The old 
fields, long opened to the drenching spring rains and 
scorching summer suns, must be subsoiled and rolled and 
harrowed, with great discretion, before they can be in- 
duced to yield the same bountiful harvest. So it was with 
the people of that generation. They had little to read 
but the Bible, and they had nearly memorized its contents. 
A discourse on '*The Division of The Word," *'The Greajb 
Commission," or on "The Second Chapter of Acts," con- 
veyed all the instruction necessary to fix a man forever in 
the "first principles of the current reformation." Now- 
a-days our minds are plied with quarterly, monthly, 
weekly and daily magazines and newspapers, and every 
man is strained with the attempt to grasp all the leading 
events of yesterday, the world over. We are too busy to 
care much about religion. The preacher must therefore 



96 THE LIFE AND TIMES OF 

subsoil with about a dozen great sermons on general sub- 
jects, harrow and cross-harrow with as many more sermons 
on the details of religion, and roll down with a tremendous 
power of exhortation, before the human heart can be pre- 
pared for the reception of the *'good seed," "the word of 
the kingdom." It may therefore be assumed that these 
journeys accomplished much immediate good among the 
people. 

But the benefit to himself was very great and very prac- 
tical. He very rapidly enlarged his views of men and 
things. He saw society every week, from the lowest de- 
gree of rude illiteracy in the forest, up to the highest de- 
gree of culture and refinement attained in our larger towns 
and cities. Ure he was forty years old he was self-poised 
and at home anywhere. From his enlarged experience he 
was enabled to draw incidents illustrative of the doctrine he 
preached, and his thorough knowledge of society could 
readily adapt his illustrations to the congregation assem- 
bled to hear him. All who have critically observed his 
discourses concede that herein lay his great power over an 
audience. While the mind of the hearer was seeking to 
grasp a thought, a happih-chosen incident engraved it on 
the memory forever. Could he have had the advantao-e 
of good schools, that all our young men now can have by 
the time they are twenty-two, and then have started on the 
career he ran, it is impossible to tell how much more power 
for good he might have had. On the other hand, however, 
had he mastered a college course in his youth, it may 
be doubtful if he would have had the physical endurance, 
thereafter, to go through the work which he accomplished. 
Two years in a good elementary school would have so pre- 
pared him as to relieve him of much embarrassing criticism 
and of the study of language, when he desired to give his 
whole mental force to the study of the Bible. 



ELDER BENJAMIN FRANKLIN. 97 

The general inference from the history of such men is, 
that many of our young preachers are relying too much 
on what they learned in school, and are too fearful of their 
hands, their polished boots, and immaculate [clothing, to 
go among the masses of the people, and learn from them 
what they can learn nowhere else, and without which they 
cannot succeed in the ministry or in any other vocation. 
Benjamin Franklin was deficient in his early education ; 
but he was not at any time of his long career, deficient in 
opportunities for useful and agreeable employment — he 
never occupied the humiliating position oi ^ place-hunter , 

Notwithstanding their early deprivations, the family of 
Benjamin Franklin enjoyed more than average good 
health, and the family circle remained complete, excepting 
the death of an infant daughter in 1841, and an infant son 
in 1855.* 

The death of the infant daughter, Sophia, one of the 
twins, occurred under circumstances very trying to its 
mother. Mr. Franldiu had gone to an appointment some 
fifteen miles from home. It was very cold weather, and 



* A large family connection, and many personal friends not related by ties 
of consanguinity, may be interested in tlie following, condensed from the 
family record: 

Joseph Franklin was born, Sept. 13lh, 183i. 

James Franklin was born, Nov. 7th, 1835. 

Matilda Franklin was born, Aug. 2d, 1837. 

Sarah Franklin was born, Feb. 22, 1839. 

Elizubeih and Sophia Franklin were born, Oct. 28th, 1840. 

Isabelle Franklin was born, Aug. 24th, 1842, at New Lisbon, Henry Co., Ind. 

Martha Franklin was born, Dec. 31st, 1845, at Centerville, Wayne Co., Ind. 

Benjamin Franklin, Jr., was born, Aug. 3lMt, 1S50, at Hygeia, Ohio. 

Alexander Campbell Franklin was born. May 11th, 1852, at Cincinnati. 

Walter Scott Franklin was born, Jan. 21th, 1854, at Cincinnati. 

Sophia Franklin died, Jan. 15lh, 1841, near 3Iiddietown. 

Walter S. Franklin died, June 17th, 1855, at Cincinnati. 

Nine are living, all of whom are married, all have one or more children, 
juid neither has ever lost a companion. j. f. 



98 THE LIFE AND TIMES OF 

the family were living in an unfinished frame house. To 
economize beds and bed-clothing, and to insnre ^^•arlnth 
to all, Mis. Franklin put the throe older children into one 
bed and took the other three into her own bed. In the 
morning she arose, made a good fire, and was prepar- 
ing breakfast, when one of the twins became restless. She 
took it to the fire and cared for it until it became quiet, 
when she laid it in the bed. Thinkinsf the other mlirht 
need attention, she took it to the fire, and, on removing 
the blanket in which it was wrapped, was about to give it 
a mother's caress. The child did not move. She held it 
up to the light — she shook it gentl\', but it moved not. 
She watched and listened a moment for its breathing, and 
then, with a shriek which set all her children in a tumult, 
she sank back in her chair. Her babe was dead! 

What followed in the next hour can be imagined, Init 
not described. All the children were mere babes. Their 
appetites were keen, and could only be appeased by f(Jod. 
It was above half a mile to the nearest neighbor, and no- 
body was passing that way. With the courage of despe- 
ration, she laid away her dead child, fed all her children, 
and w^-apping her eldest son, being then only a little over 
six 3'ears of age, as securely against the intense cold as she 
could, started him off* to tell the dreadful news at his 
grand-father's, three-fourths of a mile away ! Insensible 
to his danger, and not halt realizing the calamity which 
necessitated his cfoinG:, the son set forth on his errand. 
But a gracious Providence attended his footsteps, and in 
a short time sympathizing friends were at hand to relieve 
the cares of the half-distracted mother. 

In the month of July, 1845, Mr. Franklin came home 
from an a[)]KVnitment very sick, and immediately took to 
his bed with a disease then called congestive fever, Pr, 0» 



ELDER BENJAMIN FRANKLIN. 99 

W. Peck, of Eaton, Ohio, was summoned. The distance was 
twenty-two miles. Medical reformation had a certain at- 
traction for those who were heartily engaged in religious 
reformation, and many were almost as conscientionsly 
opposed to cah)mel and the lancet, as they were to infant 
sprinkling. Dr. Peck was a ** Botanic Doctor," and 
withal a thorough-going Disciple. Hence his call at so 
great a distance. He made two visits, and at the second 
took Mr. Franklin home with him and kept him under 
treatment two weeks. At the end of that time he was 
able to return to his f imily. 

On his return from Petersburg, Ky., he received news 
of his father's death, which occurred October 13th, 1845. 
Before the tears of affliction ceased to flow, and perhaps 
drawn together by sympathy in their common loss, his 
brother, Joseph Franklin, Jr., accompanied by a wife 
and infant child, made him a visit. Joseph was sick at 
the time of his arrival, and at once took to his bed with 
congestive fever. For three weeks he lay and suffered 
very greatly, sinking steadily, until November 18th, when 
he breathed his last. He died in the twenty-sixth year 
of his age, after having been a devoted Disciple nearly 
ten 3'eai-s, and a preacher for five or six years. His last 
words were, "Praises to God for the hope of eternal life 
revealed in Jesus Christ the Lord." During this illness 
of his brother, and for some weeks afterward, Mr. Frank- 
lin's eldest son, then in his twelfth year, lay almost in 
the jaws of death with the same disease ; but for some 
inscrutable purpose in the providence of God, was spared 
to tell what he remembered, and what he has often since 
heard his mother recount, of the sorrows of that Autumn. 
The third part of a century has passed away since that 
time, one generation has gone and another has come, but 



100 THE LIFE AND TIMES OF 

those days of trial left an impression on memory's tablet 
that another generation will not efface. One thing that 
happened then was not appreciated fnlly for years after- 
ward. A mother's affectionate tenderness, which was 
almost a burden to her restored son, is much better under- 
stood, now that memory recalls the events of those days, 
before, a judgment somewhat ripened by the experience 
of years. 

There are some women, who, though they have hus- 
bands and children, are hardly wives and mothers. Wrapt 
forever in a mantle of selfishness, they conceive that 
everybody is seeking to cheat them out of all comfort, 
and that their safety depends on a continuous warfare on 
all around them. Husbands and children live in a storm, 
and the place where they dwell is no home. But there 
are others who have to undergo great deprivations, who 
are closelj^ conjfined at home and live in poverty, and much 
of their time alone with their children, but whose hearts 
never weary of affection and kindness. Year after year 
they suffer on, with few or no worldly comforts, except 
their love for their husbands and children, yet always so 
kind and forbearins^ that the hearts of their children ^o 
back to ** mother" with a thrill that no pen nor tongue 
can describe. She, whose piecious memory inspires this 
feeble tribute, underwent privation, toil and loneliness, 
without bitterness, because her heart was lixed in the 
same deep conviction of truth that took her husband away 
from her side and away from more remunerative em[)loy- 
ment to preach to sinners the unsearchable riches of 
Christ. She is of the number of those who count all 
things but loss if they may win Christ. And now that 
the great burden of life has been lifted from her should- 
ders, her activity greatly lessened by age and infirmity, 



ELDER BENJAMIN FRANKLIN. 101 

she Sits, day after day, in her arm-chair, while her hands, 
which will not be idle, are employed in the interest of her 
grand-children, the same patient soul she always was, 

" Only waiting till the shadows 
Are a little longer grown." 



CHAPTER Vn. 

NEAR the conclusion of the fourth vohime of the 
Reformer^ the editor began to feel the want of room 
in his little publications. Subscribers had multi- 
plied and correspondents greatly increased. Everything 
seemed ready for an enlargement. Volume four was hur- 
ried through at the rate of a number each week, and 
brought to a close as early as Octol)er, 1846. Some cor- 
respondents complained that their articles were not pub- 
lished, to whom the editor responded: **The brethren 
will please have patience with us till we get out of this 
little volume, and commence one large enough to give us 
elbow room." 

In November, 1846, the first number of the enlarged 
volume appeared. It contained sixty-four pages, and bore 
a neatly-printed cover. There were no advertisements 
admitted except upon the cover. The editor sometimes 
noticed books, periodicals, high-schools and colleges, in a 
paragraph or two on the last page of a number, but inser- 
ted no advertisement except the terms of TliQ Reformer 
itself. The periodical was published at one dollar per 
annum, a price so low, that other publishers protested. 
The Christian Record, by J. M. Mathes, on receipt of the 
prospectus, said : 

*' Brother Franklin has just issued proposals for en- 
larging TJie Re/onnfir. He now proposes to put up the 
next volume in printed covers, 64 pages, 12mo., to the 
number, and 12 numbers to the volume, at the exceedingly 
low price of one dollar per volume, in advance ! Bro. F. 
seems disposed to outdo all creation in the cheapness of 



ELDER BENJAMIN FRANKLIN. 103 

his paper ; but, as far as I know, there is but one opinion 
on the subject, and that is, he cannot afford it.'' 

To this Mr. Franklin responded: '*If the brethren can 
be induced to believe that we 'cannot afford it,' and thus 
deterred from taking it, we will be compelled to acquiesce 
in the 'one opinion on the subject ;' but should we simply 
hold our subscription to its present siae, and receive our 
dues as promptly as heretofore, we can afford it, and by 
the diviue blessing will afford it. But we expect better 
things than this, for we are receivingnew subscribers every 
day." 

He was greatly aided in publishing so cheap a paper by 
employing his own family in the work upon it. He was 
his own book-keeper, proof-reader, and mailer. His eldest 
son set the type and superintended the press-woik. His 
second son was "roller-boy" to the old fashioned hand- 
press on which it was printed, and filled the position called 
by printers ever since the days of Faust, "the devil." 
His daughter folded, stitched and covered the pamphlets. 
The office was kept in one of the rooms of the house in 
which he lived, l^y such methods of economy he did 
** afford " to publish the paper at the price named, and 
even realized some profit from the publication. 

In the "Introduction" to the fifth and enlarged volume 
the editor said: "The fourth volume of The Reformer is 
now completed and sent to our readers. Two years have 
now fled since we took charge of this little publication, 
and it is for God and our readers to judge of its usefulness, 
and the manner in which it has been conducted. We only 
can say this much : we have done our best to make it in- 
teresting and useful, yet it would be more than human 
not to have fallen into some imi)roprieties and imperfec- 
tions. But its rapid increase of readers, with the ready 



104 THE LIFE AND TIMES OP 

response to its enlargement, furnishes us one strong assu- 
rance of its acceptance with the people. We have thus 
far met with more encouragements than we expected. It 
is now well understood that publications can wield a mighty 
influence for good or evil, and it is already seen that the 
instrument that is mighty in vindication of truth, must 
necessarily have power to do much in opposition to truth." 
The reasons given for enlargement are stated as follows : 
'* We supposed that a cheap paper would be taken by 
many who would not read a large paper, or were unable 
to pay for one. But this we soon found to be attended 
with many disadvantages which we had not thought of. 
Many of our readers expected us to write, or give space 
to others to write, on all the great religious questions of 
t'he day. Each one supposed we might at least find room 
for his favorite topic, and if we did not do it, we w^ere 
branded with a fear of investigation, bigotry, or some 
other evil thing. Not only so ; but if we commenced an 
article on any sul)ject, no matter how interesting, we 
were compelled to cut it oft' in the midst for want of room. 
Many important articles had to be passed in entire silence, 
and many subjects could not be touched at all. We also 
found that so far from getting our pay more readily be- 
cause the amount was small, it was more dithcult to send 
to us, and more liable to be neglected, and we were told 
by all Avho conversed with us on the subject, that they 
would much rather have a paper worth a doUar." 

According to his custom, he gave an outline of the work 
he hoped to accomplish throughout the year. We give 
the main points as set forth in this ^'Introduction :*' 

*'l. Infidelity in its various bearings and phases, shall 
receive due attention, together with the best evidences of 
the divine authenticity of the sacred Scriptures, we shall 



I 



ELDER BENJAMIN FRANKLIN. 105 

be able to lay before the people from the several resources 
now at our command." 

*'2. We shall labor to the utmost extent of our ability 
to throw all the light possible on divine revelation. This 
we look upon as the most important branch of religious 
edification and we shall spare no pains in giving all the 
satisfaction possible. 

"3 We shall take several of the sectarian systems of 
the day through a tolerably careful though courteous ex- 
amination. We shall do this because we shall have the op- 
portunity of placing our pamphlet in the hands of many 
who are entirely unacquainted with our method of teaching 
the gospel. 

*'4. We shall write a series of dialogues or conversa- 
tions, calculated to set forth the spirit and practice, the 
nature and tendency of the various operations of the times. 
This style shall be employed because it is more attract- 
ive, and we can make many things more striking and 
forcible in this way than any other. 

*'5. A considerable portion will constantl}^ be open for 
those who may wish to make their objections to our 
operations, and our replies to them. This we shall hope 
to make an interesting portion of the work, to those who 
take any pleasure in light elicited in this way. 

*'6 Interesting items of foreign religious news will oc- 
casionally find a place in our paper. News from the 
churches, with so much of the wonderful and m^'sterious 
phenomena as we shall bo able from time to time to notice 
in the moral heavens, shall be faithfully reported for the 
satisfaction of our readers.'* 

The following sentence contains what would be consid- 
ered as boasting, were it not known that Mr. Franklin 
did exactly what he proposed; *'One of the first duties 



I 



106 THE LIFE AND TIMES OF 

of editors is to encourage and assist proclaimers of the 
Word. We therefore propose to make a present of fifty 
copies of the Beformer to fifty preachers who devote their 
whole time to the work, say the best things we can say for 
those thus engaged, and, the Lord being our helper, 
preach as many sermons as any preacher in the State." 

It is true that from the time he began his editorial 
career he did as much preaching as any preacher, and a 
great deal more than the majority of those who give their 
whole time to the work. To their shame it is to be 
written that many preachers who do nothing else but 
preach are content to preach on Saturday night and twice 
on Lord's day at their regular appointments, and about 
once a year hold a protracted meeting of a week or ten 
days at each preaching-place. A man who does no more 
than this ought to reduce his pay to half price and dig 
the other half of his living out of the ground. Very 
many good preachers, however, employ their time profit- 
ably between appointments. 

As elsewhere more fully set forth, the Reformation had 
assumed its Eastern, Southern and Western phases. There 
were the Western Reserve Reformers, the Caneridge(Ky.) 
Reformers, and the Indiana or Western Reformers, a 
compound of the other two. These phases were not doc- 
trinal differences. There was the fullest fellowship among 
them all. But the differences consisted mainly in the 
provincial characters of men East, South and West. 
Recognizing this, The Beformer, now distinctively a 
Western periodical, was changed in name to TheWestern 
Beformer. 

In his engagements as a preacher, I\lr. Franklin was 
gradually drawn to western part of Wayne cimnty and 
Rush county. On this account he rather suddenly de- 






ELDER BENJAMIN FllANKLIN. 107 

cided to move from Centerville westwai'd ten miles to 
Milton, in W;i\ ne county. Decision w.-is followed by ini- 
medijitc action. The family, household goods and print- 
ing office were loaded upon wngons engaged for the pur- 
pose, and hauled over to Milton. This move took place 
in the latter part of the winter of 1846-7, in February or 
March . 

In October, 1847, Mr. Franklin held a discussion in 
Milton with Erasmus Manford, a Univeralist minister, 
and editor of a periodical styled TJie Western Univers- 
alist. Tiie propositions discussed Avere the following: 

*'l. Do the Scriptures teach that the coming of Christ 
to judge the world is future? Mr. Franklin affirms, and 
Mr. Mm n ford denies. 

"2. Do the Scriptues teach the final holiness and hap- 
piness of all mankind? Mr. Manford affirms, and Mr. 
Franklin denies. 

*'3. Do the Scriptures teach that those who die in dis- 
obedience to the Gospel will sutler endless punishment? 
Mr. Franklin affirms, and Mr. Manford denies.'' 

The debate lasted four days. By previous agreement 
both parties wrote out their speeches, introducing no argu- 
ments but those used in the oral discussion. The work 
was printed by the Indianapolis Journal Company and 
made a book of three hundred and sixty-eight pages. 
This was Mr. Franklin's first published discussion. 

During the sameyear, one Williamson Terrell, a minister 
of the Methodist Episcopal Church, became dreadfully 
exasperated at the spread of " Campbellism," and busied 
himself with an effort at its extermination. The Con- 
ference had located him in Eastern Indiana, so that he 
and the editor of the lie former were continually running 
across each other's track. Mr. Franklin chose to hold 



108 THE LIFE AND TIMES OF 

him to an accountability for his course. He was yery 
^vary however, and confined himself closely to liis pulpit. 
But* 'Letters to Mr. Terrell," publi.shed in the Reformer, 
counter lectures, and challenges, finally created a public 
feeling which brought Mr. Terrell to terms and proposi- 
tions fur a public discussion. Arrangements were made for 
Henry R. Pritchard, a very able proclaimer of the ancient 
Gospel, to meet Mr. Terrell and debate with bim at Fair- 
view, in Fayette county. But nothing could prevail upon 
him to enter into any arrangement for having the debate 
printed. The discussion took place in November, 1847. 
Copicms notes of his speeches were taken by Mr. Frank- 
lin and others, who wrote his speeches for him, giving all 
liis arguments in full and as fairly as they could. Mr. 
Pritchard wrote out his own speeches. In this way a 
very readable book was produced, which was printed in 
the Reformer office and had a considerable sale. 

Mr. Franklin's next debate was with a Universalist 

preacher by the name of Craven, at the town of 

Somerville, Ohio. Very little is now known of the dis- 
cussion. Mr. C. was irascible in temper and vociferous 
in his manner; hallooed very loud, and brandished his 
clenched fists over the head of his opponent. Mr. Frank- 
lin's first kuowledgo of this man was gained at a Univer- 
sylist convention in Dayton. Mr. Craven was put for- 
ward to deliver a sermon before the convention. His text 
was the words of the serpent. Genesis iil, 5 : ** Ye shall 
be as gods, knowing good and evil." The editorial ac- 
couut of this discourse in t\\Q Reformer says: *'After 
prououuciug these words with a great flourish, he told us 
he would proceed to address us on the Mission of Sin. In 
doing this, we could see but one thing praisworthy in his 
entire effort. That one thing was, that he proved true to 



ELDER BENJAMIN TRANKLIN. 109 

his master, confined himself closely to the text, and la- 
bored zealously to show that this promise of the devil 
would be fulfilled. What was still more blasphemous and 
ridiculous was, that he made this knowledge — Ye shall 
be as gods — to be not only the happiness of saiuts here, 
but of all men in the eternal world." 

The war with Mexico raised among Disciples the ques- 
tion whether Christians may go to war under any circum- 
slances. The Reformer took the ground of non-resistance 
held by the American Christian Review many years later, 
of which we shall give account hereafter. There were 
then some persons who chose to construe the editor's 
views as merely a matter of partisan politics. He was in 
sympathy, they said, with the party opposed to the admin- 
istration. This was not true; but Mr. Franklni did not 
see fit to contradict it. He argued it as a question of 
Christian morals, aside from the particular issue of any 
war. The distinction between a man opposed to the Mexi- 
can War, because he was opposed to the political admin- 
istration under which the war was declared and waged, 
and a "peace man" on principle, a man who believed 
war to be always wrong, he drew clear and sharp : *' We 
feel it incumbent on us farther to state," said he, '* that 
the present war has nothing to do in inducing us to write 
on this question, and most solemnly to avow that w^e are 
not actuated by any party political feeling. Some men 
are peace men because of their political party ism, in op- 
position to the present war ; but for such peace men as 
these we have no sympathy, as we have no fellowship 
with such peace principles. The great question is whether 
all war is not at variance with the teaching of Jesus 
Christ." The community was not so thoroughly con- 
vulsed with the war excitement as in 1861, and the dis- 



110 THE LIFK AND TIMES OF ' 

ciission went on until the editor decided that enough had 
been written on both sides, and closed the discussion. 

One of Eastern Indiana's pioneers in the Reformation 
was Samuel K. Hoshour, who, for his own great merits, 
as well as an intimate associate in the ministry with Ben- 
jamin Franklin, deserves sometiiing more than a mere 
*' honorable mention." His name occurs quite often in 
the Heformer^ as a writer, a teacher and a preacher. He 
was at this time teacher of a high-school in Cambridge 
City, Ind., two miles north of Milton. Mr. Hoshour was 
born in York county, Pennsylvania, December 9th, 1803. 
His parents were German, but also American born. Ger- 
man was his mother tongue. At seventeen years of age 
he taught his first school. The community was wholly 
German, and his instructions were given in that language. 
Soon after, he entered an English school and began to 
study the English language. So completely successful 
was he that one might have heard him preach often with- 
out ever suspecting that English was not his mother 
tongue. At eighteen he joined the Lutheran church. 
By dint of perseverance, he succeeded in obtaining a 
thorough education, and became a minister in the Luther- 
an church. The principles of the Reformation being 
preached in his neighborhood, he set himself to the work 
of opposing the heresy. But his honest mind and heart 
soon grasped the truth, and he became a member of *' the 
sect which was everywhere spoken against." This, of 
course, at once cut off his means of a living, and he de- 
termined to emigrate to the ^^'^est. In 1835 he landed at 
Centerville, where he taught school four years, preaching 
pii each Lord's day, and succeeded in planting a good con- 



ELDER BENJAMIN FRANKLIN. Ill 

gregation of Disciples.* In 1839 he removed to Cam- 
bridge, where we find him at the time of which we are 
writing. But, at the end of the yeor 1846, his failing 
heidth warned him to leave the school-room. For ten or 
twelve years he gave himself largely to the work of the 
ministry, resorting to teaching German occasionally as a 
means of supplementing the meager income he derived 
from preaching. In those days the Disciples were much 
more ready to pay stirring evangelists who could hold 



*The history of the Church of Christ at Centerville is of interest, because 
of the residence of Benjamin Franklin in that town, and because it illustrates 
the character of Samuel K. Hoshour, and also the spirit of Disciples a gener- 
eration ago. We therefore introduce the following extract from " Pioneer 
Preachers of Indiana— Biographical Sketch of Samuel K. Hoshour," p. 238: 

Soon after his arrival in Centerville, '' he commenced teaching a district 
school, at twenty dollars per month — an unprecedented salary in that day. 
Such was his success, that, in a short time, he was elected principal of Wayne 
County Seminary, in which he taught four years to the entire satisfaction of 
the community. 

" Durinsc all this time he employed his Lord's days in disseminating the 
simple Gospel as he had learned it and most devputly cherished it. In Cen- 
terville the court-house was his sanctuary, in which he officiated as both 
preacher and sexton! On Saturdays he preiiared the wood, and on Sundays 
made the fires and preached. The Reformation was then in its infancy at 
that place. There was only one family— a man and his wife — that openly 
adhered to the cause for which Elder Hoshour plead. These, himself and 
his wife, at that time constituted the Church of Christ at that place. He 
acted as bishop, the lone brother as deacon and the two wives as deaconesses ! 
There was, therefore, little cause of strife and division in that chuich, for 
each member held an office! 

"Though there were no contentions within, it was not long until he felt 
from without the sharp points of sectarian bigotry and intolerance. But he 
occasionally made a proselyte, and by the help of others succeeded in build- 
ing up a good and substantial chcrch at that place. 

'* After he had been there one year, the Baptists, many of whom sanctioned 
his preaching, insisted upon his uniting with them. He consented to do so 
provided they would allow him to urge upon all seekers Peter's answer 
to the question. What shall we do? Acts ii, 37. To this there was some 
objection, and the union did not take place. In the process of time, the ma- 
jority of the Baptists united with the Christiaas, to wbom they deliverea over 
their commodious tioys^ of worship." 



112 THE LIFE AND TIMES OF 

great revivals and get large additions to the church, than 
the steadier men whose talent lay in teaching Christians 
how to live. Mr. Hoshour was a very experienced teacher 
of Christians, but no revivalist. He therefore always re- 
ceived less support for his ministerial labors than many 
less deserving men. In 1858 he was elected President of 
Northwestern Christian University (now Butler Univer- 
sity), in which capacity he served three years. At that 
time the University Faculty was re-organized, and he be- 
came Professor of Modern Languages. He still survives, 
aged and feeble physically, but strong in faith, and waiting 
to follow the host of cotemporaries that have gone before 
him to the sweet fields of Eden. During the years that 
the Reformer was published at Milton, Mr. Hoshour 
brouo^ht out two works : an Abridojement of Mosheim's 
Ecclesiastical History, which was published from the 
Reformer office, and * 'Altisonant Letters." The design 
of the latter was to engross, in the form of a series of let- 
ters purporting to be from one * 'Lorenzo Altisonant" to 
*'Esquire Pedant," all obsolete English words. It was a 
very unique production, and almost as unintelligible to the 
modern English reader as if the author had written it in 
his own mother tongue. The " Ecclesiastical History " 
was probably a loss to the publisher. 

About this time was formed the germ of educational 
enterprise which brought the Butler L^niversity into being. 
The Disciples have always been an educational people. 
The freeing of their minds religiously seems to have de- 
veloped a taste for intellectual trcedom and culture in all 
directions. In the Western Reformer, July 1848, Robert 
Gordon announced "to the friends of Education and the 
public generally, that he had engaged Mr. Allen R. Benton, 
a graduate of Bethany College, to teach a Classical and 



ELDER BENJAMIN FRANKLIN. 113 

Mathematical School, in the village of Fairview, to com- 
mence the last of July and continue ten months." In 
1850 "Fairview Academy" was announced as a chartered 
institution, ''with powers equal to any literary institute 
in the State." Young men from all parts of the State 
flocked to it, and its fame was soon equal to that of many 
colleges of the present day. Its great benefit to the cause 
of education, and indirectly to the Reformation, was so 
manifest, that the Disciples soon began to think of a larger 
institution and more centrally located. In Jaiuiary, 1850, 
Ovid Butler, of Indianapolis, announced that a charter had 
been obtained which "contemplates the founding and en- 
dowing of a University through the instrumentality of a 
Joint Stock Company, with a capital of not less than 
$75,000 nor more than $500,000, to be divided into shares 
of $100 each." With considerable difficulty the minimum 
of stock was obtained. Ovid Butler subscribed very lib- 
erally, and the first building was erected on grounds do- 
nated by him, and situated north-east of Indianapolis, far 
enough out, as was then supposed, to keep students clear 
of unfavorable city influences. A laige central building 
with two wings was planned, but only one wing was 
erected. The Institution was known as the ** North 
Western Christian University." The immense growth of 
Indianapolis, after the close of the war, extended the city 
far beyond the University. The grounds became very valu- 
uable and were sold so advantageously as to greatly enrich 
the University. At the same time citizens of Irvington, 
an eastern suburb of the city, in order to improve their 
location, made considerable donations, and the University 
was removed to Irvington, and the name changed to 
"Butler University." It is now one of the richest educa- 
tional corporations in the West, and is doing a good work, 



114 THE LIFE AND TIMES OF 

especially in the education of young men who desire to 
devote themselves to the work of the ministry. 

It can be remembered by many living men that in the 
earlier days of the Reformation the songs sung were very 
few in number, while the number of tunes employed was 
still less. In the enthusiasm of the da^s when nearly all 
meetings were revivals, tne high flow of spirits led every 
body to sing. Hj^nn-books were almost unknown in 
many places. The leader and one or two others some- 
times had books, but the masses of the members had 
memorized the few hymns which were used, and sang 
without books. But tiie period of continued revivals 
could not last always. A lull came. Young people grew 
up who had not learned the hymns. During this period 
it often happened that the singing was a failure. If there 
was a brother present who could "raise the tune," it hap- 
pened as often as otherwise that he had no book, and 
when the brethren were called on to sinsr there would be 
an awkward pause while some one would hand him a book 
and he could collect his musical powers so as to be able to 
* 'pitch the tune" about right. This deplorable state of 
things is dei)icted elsewhere, with comments from the 
editor of The llefovmer. 

As the number of the Disciples multiplied, a great 
want in respect to singing began to be felt. Among the 
first to make a special effort to supply the want were 
Silas AV. Leonard and Augustus D. Fillmore. These men 
had committed them:>elves to what was by many supposed 
to be a reform in musical notation. Thomas Harrison 
had contrived a numeral system of notation and printed 
one or two small books in his system. Leonard and 
Fillmore thought that this would so simplify music that 
many who could not or would not learn to sing by the 



ELDER BENJAMIN FRANKLIN. 115 

standard sj^stem of round notes, would learn to read 
music in numeral notes. They, therefore, set to work 
to arrange a hymn and tune-book, which they called '* Ths 
Christian Psalmist." Part first was issued in July, 1847. 
The book came out in three parts — part first in round 
notes, part second in patent, or " buckwheat," notes, and 
part third in numeral notes. The cfiTect of this book was 
very great and very beneticial. It would not have passed 
the test in the hands of a thorough musician, though in 
its later editions it was greatly improved ; but it was a 
very popular book. It contained a good selection of 
hymns and a variety of easy and popular airs. By its 
aid a great mau}^ pei-sons obtained a little skill in reading 
music; Singing-schools and singing-circles were formed 
everywhere. The services of the authors of the Psalmist 
were in great demand. Scores who learned from them 
went to teaching music in the churches. It happened 
then, as it has always happened in a majority of churches 
when an effort is made to improve the singing, that the 
middle-aged and older members took but little interest 
beyond paying their proportion of the expense. The 
good work was left too much to the young people. At 
middle age the majority of people give up the idea 
of learning to sing, and indeed, cease to sing at all. What 
would be the result, if the preaching, the public pra3'ers, 
and exhortations, should be surrendered into the hands 
of people under twenty-five years of age ! Singing is part 
of the worship. It demands the wise counsels and ripe 
experience of the elders in the churches for its supervision 
and management, A bitter controversy on a perplexing 
question which we shall have occasion to s[)eak of here- 
after, might have been avoided by such a supervision of 
the singing as the nature of all the acts of public AVorship 



116 THE LIFE AND TIMES OP 

require that they should have. The sentiment of the 
songs., the dignity of the music, and the spirit of true 
devotion in the act of singing, are very proper subjects 
of ministerial instruction. 

Probably several books of equal merit have been issued 
since, but none have had such a popular influence upon 
the singing of the churches generally, until the ** Chris- 
tian Hymnal" appeared. This book has been subjected 
to the same sort of criticism that the "Christian Psalmist " 
was; but its comprehension of so great a number of 
standard tunes and hymns, and the fact that it has gone 
into such general use, will render its displacement very 
difficult. Indeed, an effort to displace it would be au 
act of very questionable propriety. 

The editor of the lieformer was never able to sing 
any time in his life. But his mind and heart went with 
the sacred song always. His free critici>ms upon the 
sentiment sung have brought the blush upon the cheek of 
many worshipers who thoughtlessl}' sang a piece because 
they chanced to fancy the tune set to it, while his severe 
rebukes of those who sang in the church as if they had 
been members of a singing-school class have had their 
influence upon thousands of 3'oung people. Many of our 
readers who have attended his protracted meetings will re- 
call incidents illustrating what we have just written con- 
cerning him. Once, at Anderson, we had sung with great 
spirit the hymn, commencing, 

" There is a land of pure delight," 

just as it is printed in the Hymnal, and to the music 
therein set to it. At the conckision of the singing, he 
stood for a moment looking round upon the members, his 
eyes, as our sister said, *' hanging out like the knobs on 



ELDER BENJAMIN FRANKLIN. 117 

a bureau drawer." All knew that something a little out 
of the regular line was coming. Presently he began to 
quote expressions from the former part of the third stanza 
(he never could quote a whole stanza) : "those gloomy 
doubts that rise ; " *' see Canaan with luibeclouded eyes." 
His manner was slow and deliberate, and his tone exceed- 
ingly contemptuous. Then he asked, while every person 
in the audience-room could have heard his own heart 
beat: '* Do you Christians really have those * gloomy 
doubts ? ' Are your eyes of faith really so clouded that 
you cannot distinctly see ** the Canaan that we love?" 
The lesson was not soon forgotten. 

He took the same heartfelt interest in the singing, al- 
though he could not sing himself, that he did in all acts 
of worship. Asa preacher, he had long realized the want 
of some intelligent means for the improvement of the 
singing iu the churches. He had witnessed the great 
benefit of a little systematic eJSbrt to learn to *' sing by 
note** in several churches, and therefore, when the 
"Christian Psalmist" appeared, he gave it his warm ap- 
proval. Besides the regular advertisement on the cover 
of his pamphlet, he gave frequent notices favorable to the 
work urdnoj its use in all the churches. 

Iu the Reformer for March, 1847, was published the 
prospectus of a covered pamphlet of forty-eight pages, a 
monthly periodical, called The Go apel Proclamation, to be 
issued from Loydsville, Belmont county, Ohio, and pub- 
lished by Alexander Hall, 

This is our introduction to a very remarkable man. Mr. 
Hall was a preacher among the Reformers in Eastern Ohio. 
He was possessed of a very great memory, and was ex- 
ceedingly shrewd. He came into prominence as an antag- 
onist of the Universal ists. He soon learned all the aro-u- 



118 THE LIFE AND TIMES OP 

meiits of Uiiiversalists and passages of Scripture quoted by 
them in support of their doctrines, how they construed and 
applied them, and Iranied a reply. He usually contrived 
to turn the arguments and the Scriptures qu(;ted by Uiii- 
versalists against them. For instance, a favorite Univer- 
salian argument of those days was presented as follows : 
" God is infinite]}- good, so that he would save ever3body 
if he could. But he is infinitely powerful, so that he can 
save everybody if he will. Therefore, he will save every- 
body." To this Mr. Hall replied, first quoting the Scrip- 
ture, '* Vengeance belongs to me ; I will repay, sailh the 
Lord ; " *' God is infinite in vengeance, so that he would 
damn ever3'body if he could. But he is infinite in 
power, so that he can damn everybody if he will. There- 
fore, he will dtimn everybody." Many of his positions 
were more ingenious than tenable, but as he kne\v their 
whole theory perfectly, and was instantly ready with a 
response to everything they brought forward, he was a 
most formidable antagonist. It is related of him that, on 
one occasion, he eniras^ed to meet a Universalist in debate. 
The day came, and the debaters met. The Universalist 
had a great load of books, and a large amount of notes. 
Mr. Hall appeared without even a Bible, or a pencil to 
note the points made by his opponent. The Universalist 
made an opening speech on the proposition that, '* The 
whole human family will finally be made holy and happy." 
Mr. Hall rose in reply. In five minutes he gave his reply 
to the opening speech. He then gave a statement of all 
the arguments that the Universalist would be able to 
make, and replied to each of them. He then introduced 
what he called several negative arguments, and sat down 
before his time was out. The Universalist was so over- 
come that he refused to go any farther, declaring that he 



ELDER BENJAMIN FRANKLIN. 119 

" did not come there to debute with a man who knew 
eveiything at once, and that could talk like lightning.'* 
And so that debate ended. 

Some time, perhaps half a 3'ear, before he published 
the prospectus for a periodical above referred to, Mr. Hall 
had written and published a book, entitled, ''Universal- 
ism Against Itself." It was by no means a profound 
work. So rapid a man could not be profound in anything. 
But it was an unanswerable book, and created a most 
profound sensation. Its sale has hardly ever been equalled 
by any book published by the Disciples. Twenty-five 
thousand copies were sold in less than two years. It 
found ready sale among all denominations opposed to 
Universalists. The editor of the Western Uiiiversalist^ 
Mr. Manford, was especially disturbed by it, and engaged 
one of their ablest writers to produce a reply to it. In 
his notice of the reply, he says: "Our readers are 
informed, in another place, that a book bearing the title 
of * Universalism Against Itself,' has just been published, 
and that our opposers are taking measures to circulate it 
far and near, hoping thereby to retard the onward pro- 
gress of our most holy faith. The book is of such a char- 
acter, that it will for a long time hereafter be the Text- 
Book, from which our opposers will draw their arguments 
in opposing Universalism, and hence it is important that 
the friends of the cause it opposes should have in their 
possession a triumphant answer to the same, and this I 
purpose furnishing to all the readers of this paper. Every 
one must see the propriety and necessity of a reply to the 
book, as it will undoubtedly soon be in the hands of our 
opposers all over the land." 

The tremendous sale of this book gave Mr. Hall a very 
great popularity, and opened the way for a large subscrip- 



120 THE LIFE AND TIMES OF 

tion to his periodical, the Gospel Proclamation. The 
periodical came out as announced, and was published for 
two years by Mr. Hall, at Loydsville. At the end of two 
years, he and the editor of the Western Reformer came 
to an understanding, in accordance with which their two 
publications were united, under the new name of TJie 
Proclamation and Reformer. This union took place in 
January, 1850. Mr. Hall and Wm. Pinkerton were an- 
nounced as co-editors. The lists of subscribers were all 
transferred to Mr. Franklin, and the periodical was pub- 
lished by him from Milton, as the Western Reformer had 
been. The title-page to the bound volume is endorsed 
as follows: "Reformer, Vol. VHI ; Proclamation, Vol. 
in ; Proclamation and Reformer, Vol. I." The " co- 
editors " do not seem to have taken any part in supplying 
matter for the paper, though another important change, 
which we shall soon have occasion to notice, may have 
been the means of cutting them off early in that year. 

Mr. Franklin announced at the close of the February 
number that seven thousand five hundred copies of the first 
number had been mailed to subscribers. What proportion 
of these came from Mr. Hall's lists we have no means of 
knowing. But the union of the periodicals was not an 
advantage nor any real gain to the editor of the Westeim 
Reformer. It turned out that a large number of persons 
were subscribers to both papers, and before the lists had 
been corrected two copies of the January and February 
numbers had been sent to these. A great many of the 
newly -added subscribers never responded to the receipt 
of the paper, and their names had to be dropped from the 
lists after sending them three or four numbers. Two 
thousand dollars were due on former volumes of the 
Westerii Reformer, These circumstances considerably 



ELDER BENJAMIN FRANKLIN. 121 

embarrassed the editor for the time, and probably had 
some influence in hurrying forward the new arrangement. 

Among the premiums offered during this connection 
with Alexander Hall were a discourse by j\Ir. Hall on 
*' Both Sides of Water Baptism," and a *' Baptismal 
Chart." This discourse, like '* Universalism Against It- 
self,'' was a compound of nearly all the arguments pro and 
con. It was of great use to persons who were studying 
the subject of Baptism, as it furnished them with all the 
principal arguments and the passages of scripture quoted 
in the proofs. The Baptismal Chart was originally a 
Baptist picture, entitled "Emblem of a Baptist Church 
and Baptismal Chart." Mr. Hall reprinted it, changing 
the word *' Baptist " to " Christian." The two columns 
at the side contained all the passages of the New Testa- 
ment containing an allusion to Baptism. The top, which 
rested upon these columns, was an arch containing the 
name of the chart. Just underneath the arch was a dove 
descending in a circle of light upon a church edifice, which 
was the central and prominent feature of the picture. 
The house stood on an island in the center of a small lake, 
so that it could only be approached through the water. 
In the water stood an administrator with a candidate, in 
the act of immersing him. 

In the exercise of his usual energy, Mr. Hall had cir- 
culated great numbers of his discourse and this chart 
throughout the country, and as premiums to subscribers 
many more were sent abroad. 

Mr. Hall's connection with the periodical, after the 
union of the Gospel Proclamation and Western Reformer y 
was only nominal, and very brief. About six months after 
the union he wrote an article, from which we make the 
followiuff extract : 



122 THE LIFE AND TIMES OF 






**Having received a mimber of letters recently from 
readers of the Prodamation and Reformer, whose names 
we were instrumental in adding to the list, making in- 
quiry into the reason for our silence in the department 
editorial, it becomes necessary briefly to exphun. Shortly 
after the work was moved to Indiana and placed under 
the direction of Brother Franklin, some of our friends, 
who ought to be good counselors in such a case, thought, 
from the peculiar coml)ination of circumstances thi-own 
around me on account of my recent editorial difficulty, 
that my essays would rather have a tendency to injure 
than advance the interests of the paper. Having, also, 
reason to fear such, with a certain portion of our readers, 
would be even true, and wishing the greatest [)()ssil)le 
good to result from the periodical, which two years inces- 
sant labor had brought to so extensive a circulation in 
every State and Territory in the Union, we resolved to 
throw no obstacle in the way of its usefulness, and there- 
fore to withhold any editorial participation, at least until 
circumstances should indicate that our labors would be 
appreciated. The good of the cause of Christ, and not 
any scheme of personal honor or aggrandizement, we 
have endeavored to make the leading motive of our Chris- 
tian efforts. Had it been otherwise, we could have 
gratified such a worldly aml)iti()n, as we had adequate 
means in our possession, had w^e been disposed to keep 
them. We believed then, bnt more especially now, since 
the Proclamation and Peformer has come under the ad- 
ditional co-editorship of Brother Bnrnet, that without our 
weak assistance its contents would be fully equal to the 
necessities of the case, and do ample justice and honor to 
the cause of tvnth, without being lia])le to the charge of 
^ Iftck of either education or experience. \ am heartily 



ELDER BENJAMIN FRANKLIN. 123 

glad that such is the fact, and confidently trust, from the 
known alii 1 it j and long experience of Brother Burnet, 
both as an editor and evangelist, th:it even the brethren 
who complain of oui absence, will be more than gratified 
at the change.'* 

In the preceding chapter the reader was permitted to 
see some paragraphs illustrating Mr. Franklin's style of 
writing at the time when he became an editor. We shall 
now introduce some further selections, by way of show- 
ing his improvement, and at the same time giving some 
additional facts of his history. In following the bent of 
mind observed in the first years of his preaching, he 
begged off from his regular engagements, and made a tour 
into Ohio, in the month of May, 1848, to preach and to 
debate with an '* Anti-Means Baptist,*' by the name of 
Williams. On his return he published some notes of his 
travel, under the caption of a " Tour to Ohio." This was 
after he had been editor over three yers. We subjoin the 
following extracts : 

*' On Wednesday, the 9th, we committed our little all 
to Him who has so kindly and mercifully protected us in 
the days that arc past, and took stage at Cambridge City, 
Indiana, for Dayton, Ohio. The stage, however, proved 
to be only a mud wagon, filled to the uttermost with 
passengers, trunks, mails, etc. ; and the day being cold 
and rainy, and being late, we plunged through mud and 
rain at a horrid rate during the first sixteen miles ; but in 
high hopes of belter roads and a coach in the place of a 
mud wagon wdien we W(juld get to Richmond. But 
through some defect in the stage arrangement w^e had to 
continue in the old wagon, but with the promise that we 
would meet the coach in about six miles, when they would 
exchange and turn th^ cpac|i back, We then watched for 



124 THE LIFE AND TIMES OF 

the coach for ten long miles, and to our mortification, 
when we met it, we found it so crowded that the exchange 
could not be made. The only alternative remaining was 
to push our wagon ahead to Eaton. At the latter named 
place we were furnished with a good coach and team, 
Avhich seemed quite comfortable after plunging through 
the mud thirty-two miles. AYe were then carried through 
the remaining twenty-four miles in less than three hours, 
and reached Dayton a little before seven o'clock in the 
evening, where we soon found a resting place and were 
much refreshed by the hospitalities of our well known 
brother Van Tuyl." 

The younger citizens of Cambridge, who take a scat in 
a comfortable railway coach and land in Dayton within 
two hours, can hardly realize that only thirty years ago it 
was such a ride as above described. Mr. Franklin re- 
mained over night at Dayton, preaching one discourse. 
Next day he was conveyed to a point seven miles east of 
Dayton, where resided a Disciple and his wife by the name 
of Darst, both so seriously afflicted that they could not 
meet with the congregation. Of his stay he writes : 

** We spoke three times at brother Darst' s to small but 
interested audiences. The reason of the hearing being so 
limited is found in the fact that two lame mcetins^s were 
in progress, one on each side of us. On Friday at three 
o'clock, we took time to attend the German Reformed 
Church, at this time engaged in a protracted meeting, in 
one mile of brother Darst's. On entering their very 
respectable house of worship, we found a moderate assem- 
bly in attendance, and a Rev. Mr. Winters engaged in 
proving that the Holy Ghost is the very and eternal God. 
His dry and lifeless speculations seemed to have but little 
effect on the audience, as they appeared uncoucerned and 



ELDER BENJAMIN FRANKLIN. 125 

sat gazing about or asleep. And how he gathered up life 
and spirit enough to exhort I am unable to say ; for I 
should feel as much like exhorting at the close of a lec- 
ture on astronomy or anatomy, as I should at the close ot 
such a sermon. But he did nevertheless make quite an 
affectionate exhortation, at the close of which his brother 
came down out of the pulpit, and gave an invitation for 
any person to come forward and unite with that branch of 
the church. One lady came forward and was received 
into fellowship without being asked whether she believed 
in the existence of God or our Savior, and without being 
required to perform any act of obedience whatever, sim- 
ply by giving her hand to the preacher. He then kneeled 
and prayed that the audience might be baptised with fire 
and the'^Holy Ghost." 

Mr. Franklin's statement as to the manner in which 
this lady was received into the church was afterward 
called in question by the officiating minister, who stated 
that she had, at another time, *' to come before the Ses- 
sion and be examined, and then be baptised before she 
became a full membei-." The correction was willingly 
admitted into the Western Reformer. 

He next proceeded to the town of Lebanon, Ohio, 
where he was to meet Mr. Samuel Williams, an Anti- 
Means Baptist, in public discussion : 

*' We found, when we arrived at this place, that a gen_ 
eral interest prevailed relative to the coming debate ; and 
that the parties had procured Ihe East Baptist meeting 
house, the largest house in the place, for the discussion. 
The Anti-Means Baptists, our brethren, and the people 
in general, were rushing in from every quarter. 

*'At about 3 o'clock we repaired to the appointed 
place and were introduced to Mr. Williams, the gentle- 



126 THE LIFE AND TIMES OF 

man with whom we were to debate. He is a man of 
middle stature, dark eyes and dark hair, and naturally a 
pert looking man. He is also a tolerably bold and inde- 
pendent man in his appearance, and about as well calcu- 
lated to defend his doctrine as any man who believes it in 
our knowledge. AVe found no difficulty in agreeing upon 
the preliminaries of debate, a moderator, etc. We nintu- 
ally choose brother Philips, of the old Christian order* to 
act as moderator; to which he consented, and which place 
he tilled with much respect and dignity." 

In speaking of Mr. Williams as a "pert" man, Mr. 
Franklin doubtless had in his mind the old English word 
** peart," or *' peert," which was then very generally used 
in Eastern Indiana. He elsewhere speaks of Mr. AVil- 
liams as a ** free, open, and candid man." By *' pert " 
here he evidently means " lively," " brisk." The *' great 
commoner," as Mr. Franklin has been very appropriately 
termed, knew the language of the peo[)le far better than 
the language of the schools and the books. The subject 
mider discussion was '* the conditionality of eternal salva- 
tion." The debate occupied only two days. After a 
brief summary of the argument, Mr. Franklin says : 

**Ican give no farther notice of the debate here, than 
simply to say, that notwithstanding all the quibbles of 
Mr. Williams, and his inexorable fatality, he has more re- 
gard for truth, and more honesty than any man we have 
ever debated with. I fear, however, that he will run into 
Universalism, for he is already pretty well agreed with 



♦The " Christian Connection " is meant by this expression. The Disciples, 
who were so persistent in rejecting the name " Campbellite " Church, could 
not themselves be so discourteous as to use the nickname, " Newlight 
Church." When, therefore, a distinction became necessary, they often spoke 
of the "Chiisliuu Couuectiou" as " the old Chi isliau Order." (See chap. III.) 



ELDER BENJAMIN FRANKLIN. 127 

them where they are wrong, and opposed to them where 
they are right. 

** Oil Friday evening we traveled four miles into the 
country, to the Green Tree, after the debate, and spol^e 
at candlelighting, after which an intelligent young gentle- 
man, who came from Xenia to hear the debate, confessed 
his faith in the Messiah. We spoke again on Satnrday at 
three o'clock, in the same i^lace, and on Lord's day morn- 
ing we spoke at the Reel Lion, in the large and well-known 
chapel belonging to the Old Christians. At three o'clock 
we again spoke at the Green Tree, where four more per- 
sons confessed faith in Christ, and with the one above 
mentioned, were immersed. The few zealous brethren 
living here, showed us every kindness, especially in their 
very commendable liberality, for which may the Lord re- 
ward them. 

** On Monday we were bronght on our way to Leban- 
on, and there took the coach back to Deerfield, where we 
took the cars to Cincinnati. On Tuesday morning we 
took stage for home, which desirable place we gained on 
Wednesday. 

** Thus in two weeks we delivered some eighteen dis- 
courses, made ten speeches in the debate, and traveled 
more than two hundred miles, and by the blessing of the 
Lord, we commence a protracted meeting at Bentonville 
to-day." 

We shall have occasion hereafter to refur to somethings 
incidental to the residence of Benjamin Franklin at Mil- 
ton, Indiana, but for the present we pass on. 



w 



CHAPTER Vm. 

'* The lives of great men all remind us. 
We can make our lives sublime, 
And, departing, leave behind us 

Footprints on tlie sands of time — 
Footprints that perhaps another, 
Sailing o'er life's solemn main, 
A forlorn and ship -wrecked brother, 
Seeing, shall take heart again." 

— Longfellow. 

E distinguish between a great man and a great 
name. There are many great men who have never 
had a great ivame. This is especially true in ecclesiasti- 
cal history. Many men of strong intellect and indomita- 
ble energ}^ under the enlightening influences of the Gospel, 
have done a great work for humanity, without attracting 
attention outside of the community in which their labors 
were performed. The histories of the Albigenses, the 
Waldenses, and the Hugenots, are not usually connected 
with the names of any prominent leaders, yet there were 
leadino^ men amoni^ them at all times. 

In our own Reformation there are many others who, in 
the providence of God, Avere led into as clear a light as 
that which shone in the lovely character and scriptural in- 
struction of Alexander Campbell ; and that, too, with less 
human aid than he received. Mr. Campbell was started 
in the road which led him to Jerusalem, by his father, 
Thomas Campbell. His well-earned and deserved dis- 
tinction was not gained by clearing away the rubbish and 
discovering the precious jewels of ** the faith once deliv- 
ered to the saints," so much as by the masterly manner 



ELDER BENJAMIN FRANKLIN. 129 

in which he displayed their sparkling beauty, to the utter 
disparagement of the tawdriness of modern sectarianism. 
We have already given sketches of some of Mr. Frank- 
lin's cotemporaries, and will now devote a space to brief 
accounts of several others. The character of the men 
who did the work throws light on the work itself, and the 
lives of those noble veterans are replete with instrnction 
and entertainment. With bold and free minds they 
grasped the truth as it is revealed in the Bible, when all 
around them there was nothing but a mist and a dark- 
ness. With strong and unsparing hands they tore away 
the ecclesiastical frippery with which generations of specu- 
lative theologians had draped and disfigured the beautiful 
model of character revealed in the word and example of 
Jesus of Nazareth. We delight to do them reverence, 
and would joyfully emblazon their heroic deeds in words 
of living light, that coming generations might read of 
them, admire them, and 

" Ambitions view those holy men 
Who lived and walked with God." 

The size and plan of this book limit the space which 
can be devoted to each of these pioneers, and the mater- 
ials within our reach limit the number of names which 
can be introduced. We shall farther confine ourselves to 
those who came, almost unaided save by reading the 
Bible, to an understanding of the principles of the Refor- 
mation, or who were co-laborers of Mr. Franklin in the 
earlier part of his ministry. Eastern Indiana became a 
centre from which the light of reformation and restora- 
tion radiated. Many of the preachers of this section 
have been among the foremost of those who have been 
recognized as leading spirits in the exciting history of tho 
7 



130 THE LIFE AND TIMES OP 

last thirty years. We desire, therefore, to comprehend 
iu these outlines, the history of the introduction and pro- 
gress of the Gospel in Eastern Indiana. 

In 1824, Gary Smith, a young Baptist preacher in 
Wiiyiie county, *' felt himself called " to go on a preach- 
ing tour through the Southern States. In Kentucky he ' 
chanced k> see some numbers of the Christian Baptist, 
and was so interested that he ordered two copies of the 
work, as far as then published, to be sent, one to his own I 
address, and the other to his father. This, so far as | 
known, was the first introduction of the light of the ' 
Reformation into Eastern Indiana. Mr. Smith died in 
1841, when only forty years old, but not until he had 
lived to see the ancient order of worship restored in a 
number of churches. His travels extended from Wayne 
county as far southward as Harrison, Ohio. A very in- 
teresting narrative of a meeting near Harrison, held by 
AYalter Scott, L. H. Jameson and Gary Smith, in 1834, < 
and resulting in the founding of the Ghurch of Ghrist at 
that place, is given in '* The Pioneer Preachers of Indi- 
ana,"* as follows : 

On their arrival at the place *' they learned that all the 
churches of the town were closed against them, and that 
they would be under the necessity of holding the proposed 
meeting in a barn some two miles up White Water. j 

'* After a hasty meal, the trio set out for the said barn, 
where they found only about thirty persons assembled. 



*In 1862, Madison Evans, a promising youn? man of that State, published 
a book entitled, *• Biograpliiciil Sketches, of the Pioneer Preachers of Indi- 
ana," and comprising sketches of twenty-four preachers. It was a very 
readable book ; hut not long after its appearance a dreadful tragedy ended 
his life. The quotations in this and the following chapters, not otherwise 
credited, are from this book. 



ELDER BENJAMIN FRANKLIN. 131 

Walter Scott was greatly discouraged, and without cere- 
mony rolled himself up in his great cloak, stowed himself 
away in a hay mow, and went to sleep. The burden of 
the day, therefore, devolved on the two wakeful preach- 
ers. Smith delivered an able discourse, Jameson followed 
with a fervid exhortation, and several persons came for- 
ward to make the good confession. At this juncture 
Elder Scott came hurriedly out of his snug retreat, and, 
without stopping to remove the bits of hay from his raven 
locks, joined in the exercises with a hearty good will. 

'* As the sun was going down, they returned to the vil- 
lage, and repaired to the river to attend to the ordinance 
of baptism. A great concourse of people were pi-esent, 
and among them a local preacher by the name of Lincoln, 
who, fearing an invasion of the Methodist Zion, deter- 
mined to offer battle at the water. Elder Scott immedi- 
ately took his position on a large boulder, and connnenced 
replying to IMr. Lincoln's questions. His faithful co- 
laborers took their positions around him, Testament in 
hand, and as soon as Mr. Lincoln would put a question 
they would turn to the passage containing the proper 
answer, and hand it to Elder Scott, who would lead it 
aloud, making such comments as he deemed pertinent. 
This done, all were ready for another question and another 
reply. Thus, until the enemy was silenced, raged the 
battle of White Water, fought with weapons * not carnal 
but mighty through God to the pulling down of strong- 
holds.' Bv the sins^ular contest an imineu'^e reliii;ious in- 
terest was awakened in the whole community. From 
that time till the close of the meeting the barn was filled 
to overflowing ; and before they left the town a goodly 
number had been added to the saved." 

Gary Smith was the elder brother of Butler K. Smith, 



132 THE LIFE AND TIMES OP 

who siii'vived to become known throughout the brother- 
hood. Butler K., was "in the slough of despond," try- 
ing to <* experience religion," when the opportune arri- 
val of the pamphlets sent home by Cary showed him the 
way out upon firmer ground. He became a firm disciple, 
a good preacher, and a good writer. At an early day he 
removed to a farm near Indianapolis, and thereafter oper- 
ated from the Capital southward to the Ohio river. His 
name is appended to many communications in Mr. Frank- 
lin's periodicals until within the last half-dozen years. 

In 1826, John P. Thompson, of Rush county, Indiana, 
then in the thirt^'-tirst year of his age, and the seventh of 
his ministr}' in the Regular Baptist Church, subscribed for 
the Christian Baptist. The doctrine in it struck his 
mind very favorably, and on learning of great meetings 
held near his old home in Kentucky, by Walter Scott and 
John Smith, he made a jonrney thither to hear the doc- 
trine preached. The result w^as that he w^as ruined for a 
Baptist preacher. On his return to the churches wdiere 
he had been preaching he had a heavy heart. He had 
organized the Baptist Church in Rushville and was preach- 
ing regulail}^ there. He was also preaching for the Flat- 
rock Baptist Church, where he held his membership. 

**The next time he met with the congregation at Flat- 
rock, he felt but little inclination to preach ; for the old 
land-marks had been removed, while others had not been 
established in their stead. However, he took for his 
text John v, 1, because he could discourse upon that with- 
out revealing his views or his doubts relative to his ol I 
ones. The brethren were well pleased, as usual, with 
his teaching. 

** The next meeting was at a brother's, Elias Stone's, 
house, an humble cabin with a puncheon floor and a porch 



ELDER BENJAMIN FRANKLIN. 133 

on one side. A large congregation for that day were 
seated in the house and on the porch, while Mr. Thomp- 
son, who, by this time had a tolerable knowledge of the 
Christian system, took his position in the door to declare 
once more to his hnmble neighbors * the unsearchable 
riches of Christ.' He did not intend at that time to bring 
any * strange things' to their ears ; but his mind was full 
of great ideas recently acquired, and his heart was swell- 
ing with unfeigned devotion to God and sincere desires 
for the welfare of his fellow-men. When, therefore, he 
was about half way through his sermon, his spirit over- 
leaped all barriers that creeds and traditions had thrown 
around it; and, as if suddenly inspired, he proclaimed to 
his astonished hearers, the fullness the freeness, the sim- 
plicity of the Gospel of Christ. 

*'That mornino^'s service was the befjinnins: of a iri'eat 
reformation in Eastern Indiana. Hitherto the people had 
taken but little interest in the study of the Bible, having 
been taught that it was designedly incomprehensible to the 
imregenerate mind. But now all was excitement, search- 
ing the Scriptures, animated private discussions, and 
flocking to the house of worship to hear the public teach- 
ers, and compare their views with the word of God. The 
preacher's dixit was no longer profitable for doctrine, nor 
was the Confession of Faith an end of all controversy. 
The people were begiiuiing to demand for every text a 
"thus saith the Lord." 

*' There were at that time but three houses of worship 
in Eush county, and these were merely closed in — not 
finished. Q'he uncovered sleepers served for pews ; a 
rude box, filled with clay, on which glowed a heap of 
charcoal, constituted the warming apparatus; and a clap- 
board, nailed to the top of a couple of pins or posts in- 



134 THE LIFE x\ND TIMRS OF 

serted in the sleepers, completed the substitute for a pul- 
pit. To these houses, when the private cabin would no 
longer hold the increasing audiences, the W(>rship[)ers re- 
sorted ; and tliey were frequently tilled with anxious in- 
quirers after truth, many of whom cnme a distance of ten 
or twelve miles, and returned hon^.e the same day or night. 
Mr. Thompson was the chief speaker. He travelled over 
the whole count}', incidcatingthe doctrine of the Apostles 
so far as he had learned it. The most of the converts of 
that day remained steadfast. The church called Boundary 
Line, in Wabash county, has now within its pale many of 
the fruits of the early Eeformation. 

*' ^Ir. Thompson was still a nominal Baptist. The 
more orthodox of his In-ethren had perceived with regret 
the change that had taken place in his preaching; but 
they esteemed him very highly as a brother, and were dis- 
posed on that account to say to one another, * Let brother 
Thompson alone : it is owing to the excitement that he 
fails to inculcate the received doctrines ; and when the 
revival is over he will teach the converts experience and 
doctrine ' — a phrase which simply means that he would re- 
turn to the traditions of the fathers ! 

*' Thus matters went on until al)out sixty members— all 
Retbrmers — withdrew from the Flatrock Church with its 
consent, and at a more convenient point in Fajxtte Count}^ 
were organized as a separate church on the foundation of 
Apostles and Prophets." 

Soon after this the more orthodox of the remaining 
members of the Flatrock Church raised a complaint that 
Mv. Thompson was preaching unsound doctrine, and he 
was arraigned before the congregation to answer to the 
charge of heresy. The trial was public, and a large and 
iuteusely-cxcited audience witnessed the proceedings. 



ELDER BENJAMIN FEANKLIN. 135 

** It was finally agreed that the church should decide by 
a vote whether or not his teaching was heretical ; and the 
vote being taken it was decided by a majority of seven 
that he tanglit according to the oracles of God. It being 
a well-established law of the church that the majority 
should rule in every case, he immediately turned the 
tables upon his prosecutors ; and, had he been so disposed, 
he might have excluded every one ofTKEisifor heterodoxy ! 
But he was unwilling to attempt, himself, what he had so 
recently condenmed in them ; so the proceedings were 
discontinued and the Inquisition adjourned. 

*'At the next official meeting it was agreed by the two 
parties that they should occup}^ the house alternately for 
one year. A short time afterward Mr. Thompson and 
those whose views coincided with his own formed a sep- 
arate organization called the Church of Christ, and gave 
to each other the hand of Christian fellowship. 

<' Thus did he enter fully into the Reformation ; and 
thus did he bring with him out of the Flatrock Church 
the nuclei of what are now two large and flourishing 
churches of the livins^ God. 

" On the next Lord's Day after their organization, an 
eccentric Baptist preacher by the name of Thomas (com- 
monly called the White Pilgrim, on account of his white 
raiment,) was present, and, by request, preached. A 
great many ' Newlights,' of whom there was a large con- 
gregation about two miles to the north, were present on 
that occasion, and they became greatly offended because 
not especially invited to the Lord's table. Out of this 
circumstance ihere arose a great controversy on the sub- 
ject of communion, which warfare was zealously partici- 
pated in by the Elders Thompson and John Longley, then 
a member of the 'Nevviight' congregation above men- 



136 THE LIFE AND TIMES OP 

tioned. At last the difficulty was amicably adjusted. Mr. 
Longle^s* with the mnjority of his brethren, soon came 
over to the Reformation; and he became, also, a zealous 
advocate of the ancient Gospel. 

" In the meantime the coii2:re2:ation was much strennth- 
ened by accessions from the world, and by immigrant 
disciples from Kentucky, among whom was Elder Benja- 
min F. Reeve. He, having already commenced preaching, 
was soon associated with Mr. Thompson in the eldership 
of the congre.2:ation, which they directed and edified with 
the most perfect unanimity for nineteen years." 

The conversion of Mr. Reeve to the principles of the 
Reformation has one or two points of interest in it to 
which we now invite attention. 

He was a resident of Kentucky from his sixth to his 
thirty -fifth year. The denominations represented in his 
neighborhood were Methodists, Baptists, and the Chris- 
tian Connection or ** Newlights." jNIr. Evans says that : 

** About the year 1828 the three denominations men- 
tioned above imported into the neighborhood three 
preachers, one of each order, and each an able defender 
of the dogmas of his church. Many things were then 
done through strife and vain glory. Meetings were so 
frequent that opportunities were afforded of hearing one 
of the three champions every Lord's day. From the very 
first Mr. Reeve attended these meetings, and he soon be- 
came a deeply interested listener, having now learned 
how to com[)are the views of men with the word of 
God. They mainly discussed the subject of Baptism, Cal- 
vinism, and the Divinity of Christ. He hearkened dili- 
gently to them all, until he understood clearly their 



A sketch of Uiis pioneer was given in Chapter V. 



ELDER BENJAMIN FRANKLIN. 137 

positions and the differences between them. On Baptism, 
the Bjiptist and Newlight opposed the Methodist ; on Cal- 
vinism, the Methodist and Newlight opposed the Baptist, 
and on the Divinity of Christ the Baptist and Methodist 
opposed the Newlight. It was, therefore, a remarkable, 
triangular, and unequal contest, there being two against 
one on each of the subjects." 

As the appeals of all were made to the Bible, Mr. 
Reeve determined to take up the three subjects, one at a 
time, and read the New Testament through with refer- 
ence to each one. His first reading was wdth reference 
to Baptism. He was an intelligent and well-informed 
school-teacher, and it soon became known that he was 
makino: this investi<2:ation. About the time he had con- 
eluded his reading with reference to Baptism, he chinced 
to be in a group of several persons, when a class-leader, 
who was one of the group, inquired as to the results. Mr. 
Reeve, well knowing the opinions of his interrogator, 
said that if he had not previously heard of infant sprink- 
ling from preachers, no thought of it would ever have 
entered his mind while reading- the New Testament. The 
class-leader. responded with a sneer at such careless read- 
ing, when Mr. Reeve drew a Testament from his pocket 
and asked him to "put his finger" on a passage which 
would have oricfinated the thou^jht. Of course it was 
not done. 

His conclusion, on reading with Calvinism before his 
mind, was the same as that reached by Peter on standing 
before the assembly at the house of Cornelius: "Of a 
truth I perceive that God is no respecter of persons, but 
in every nation, he that feareth Him and worketh right- 
eousness, is accepted with Him." 

*' He then took up the remaining subject— the Divinity 



138 THE LIFE AND TIMES OF 

of Christ — in the same manner, hut with less success. On 
the first reading, he felt that he knew but little about it ; 
on the second, less ; and, on the third, still less. Though 
the term ' Divinity ' was freely used in the discussions of 
that day, yet the question in hand was more properly the 
eternily of Christ — was he co-eternal with the Father, or 
did he derive his existence from the Father? This was 
the subject which, to Mr. Reeve, grew more and more ob- 
scure. But that Jesus Christ is the Son of God, he found 
abundant evidence in the Scriptures. With this great 
central truth he contented himself; and beyond that, 
after the third reading, he sought not to penetrate the 
vail." 

Soon after these investigations he heard the Gospel as 
preached by the Reformers, and as he had read it in the Xew 
Testament, made the good confession and was baptised. 
On coming to Rush County he at once joined heartily in 
the efforts being made in tlie surrounding country for the 
spread of the Gospel and the restoration of the ancient 
order of worship, and soon came to be one of the early 
and successful Evangelists of Eastern Indiana. 

Not far from the Flatrock Church was another on Ben 
Davis Creek, organized under a Baptist dispensation, but 
not of the " Regular" pattern. It was organized as an 
arm of the Liberty Free Will Baptist Church. It existed 
in a transitional form until 1832, when it was finally sep- 
arated from the Liberty Church, and stood squarely upon 
the Bible. Among its members is another pioneer 
preacher who often aided Mr. Franklin in his evangelical 
lours through that country. 

Jacob Daubenspeck was born in Kentucky, December 
9, 1797. He was, as his name indicates, a German, and 
was characterized by some of the best traits of the Ger- 



ELDER BENJAMIN FRANKLIN. 139 

mans, and especially by personal integrity and firmness of 
purjiose. In 1827 he moved into Rush County, seven 
miles to the northeast of Rushville, on the banks of Ben 
Davis Creek, where he still resides. The wigwam of the 
old Indian, from whom the stream took its name, was 
still standing on the farm which Mr. Daubenspeck now 
owns. 

*'I was raised a Presbyterian," said he, in answer to 
one of our questions, *' and, as I suppose, was sprinkled 
when an infant, and introduced regularly into that church. 
At least, I had a 'god-father' and a * god-mother,* 
who told me so." But, notwithstanding so regular 
and orthodox an introduction into spiritual relationships, 
he grew up and remained an irreligious man until thirty- 
two years of age. He w^as then awakened by the preach- 
ing, in ihe meetings of the Ben Davis Creek Church, 
during its dependency. His experience was no marvellous 
vision of the day, nor absurd dream of the night, but 
simply that he " had fallen out with sin, and purposed in 
his heart to lead a better life." The " experience" w^as 
acceptable and he was baptised. 

Mr. Daubenspeck grew up without any educational ad- 
vantages. His knowledge was only that which was derived 
through his contact with the world in the most intensely 
active life. He has been a marvel of activit}^ He farmed, 
he traded, he preached ; and whatever he did was pushed 
forward with a celerity that made common men dizzy. 
Nobody could ever keep U[) with him. Now in his eighty- 
second year he plans and executes with a vigor retained 
by very few men at sixty. He learned to read the New 
Testament, and soon made himself acquainted with its 
contents. He has always been familiar with the periodi- 
cal and standard literature of the Disciples. He was 



140 THE LIFE AND TIMES OF 

always ready to attend protracted meetings and to join in 
co-operative efforts for the spread of the Gospel. 

He began to preach as soon as he was baptised, and 
was soon licensed by the Baptists. It was not long, how- 
ever, until the freedom of his mind led him into the 
clearer light of the New Testament, and he brought over 
the whole of the Ben Davis Creek Church into (he Refor- 
mation. He was almost a cotemporary with Mr. Thomp- 
son, above referred to. But, one startino^ anionor the 
Calvinistic Baptists and the other among the Free Will 
Baptists, they were not much together, although living 
so near each other, until they met in the Reformation. 

Mr. Daubenspeck has alwaj's been an overseer in the 
Ben Davis Creek Church, and has joined his brethren in 
buildino- the three mectinji-houses that con2:re2:ation has 
occupied. He always refused to take any remuneration 
for his services as a prencher, but has been liberal in ex- 
tending the helping hand to those who gave their time to 
the work. On account of his tremendous physical energy 
and endurance he was generally called on to do the bap- 
tising at most of the meetings which he attended, whether 
he preached or not. He made an occasional tour farther 
away, but his principal labors have been in Rush and 
Fayette counties. And for -fifty years he has gone in and 
out amoijg that same people, marrjMng their sons and 
daughters, preaching the Go>pel to sinners and edifying 
saints, visiting the dying with the consolations of the Gos- 
pel, and preaching at their funerals ! Think of it, ye 
3'oung preachers who have to hunt a new place every 
other year, and learn the secret of the power that can 
make and hold a field of usefulness ! 

In the long list of Indiana's pioneer evangelists, there 
is no name which awakens more plcasmg memories, in 



ELDER BENJAMIN FRANKLIN. 141 

the hearts of the older Disciples than that of John O'Kaxe. 
His Ciceronian oratory won him honorable distinction 
wherever he went, while his fraternal manners won the 
affectionate esteem even of those who were overshadowed 
by his towering presence. He was the sonl of almost 
every protracted meeting he attended, and the centre of 
every social circle of which he formed a part. 

John O'Kane was born in Cnlpepper count}^, Virginia, 
in the year 1802. He had for a time the privileges of a 
respectable academy and so diligently improved his oppor- 
tunity that he obtained more than an average English 
education in his boyhood. 

He made his profession of religion under the ministry 
of the Christian Convention in Virginia, and preached 
some while yet among them. 

When about twenty-five years of age, he came to the 
Webt, stopping some years at Lebanon, Warren county, 
Ohio. While at Lebanon he was a reader of Barton W. 
Stone's periodical, the Christian Messenger. Some ar- 
ticles on, '* The Plan of Salvation," attracted his atten- 
tion and crossed his views. No repl^^ being made from 
any other source, he commenced a series of articles. Mr. 
Stone himself took sides against him, and he was 
soon convinced that " The Plan of Salvation " was not by 
*' getting religion " at a *' mourner's bench " but by faith 
in Jesus Christ and obedience to the Gospel. 

** In the spring of 1832 he came to Indiana, locating at 
Milton, in Wayne county. For the support of his family 
he engaged in teaching a common school ; but for the 
good of his race he continued to preach the Gospel on the 
Lord's day, and at such other times as he had opportunity. 
Being charged with *' Campbellism," the few meeting- 
houses were closed against him ; but John O'Kane was 



142 THE LIFE AND TIMES OF 

not the man, either to conceal his own light under .1 
bushel, or to suffer it to be extinguished by the proscript- 
ive efforts of those who ' loved darkness rather than light, 
because the^r deeds were evil.' Such pressure only made 
him the more luminous, and in a little while he became a 
burninsr and a shininsr liofht — almost the oulv one at that 
time in Eastern Indiana. Commencing in his own little 
school house, he rapidly extended his appointments to 
others ; and when no house could be obtained, he preached 
to multitudes of people in the open air. 

*' Within the same year, 1832, he crossed over into 
Rush county, where he was employed for one year to co- 
operate with John P. Thompson in doing the work of an 
evangelist. In this service he traversed the counties of 
Rush, Fayette and Decatur ; and his name is identified 
with many churches and reformatory movements which 
originated at that time in that portion of the State. 

'' In Januar}^ 1833, he journeyed as far west as Indian- 
apolis. On his arrival there he found the court-house 
occupied by the Legislature then in session ; the * evangel- 
ical churches ' closed their doors against him ; and there 
was no phice for holding a meeting, save in an old log 
house on Market street, which the few persecuted saints 
had rented as a place of prayer. In this he began and 
preached on three evenings in succession, the house not 
accommodating one half the people who were anxious to 
hear the word. In the meantime the Legislature tendered 
him the use of the court-house on Saturday evening and 
on Lord's day. There he had an opportunity of speak- 
ing before judges and legislators, as well as many * com- 
com people; ' and faithfully did he witness to both small 
and great, spc:iking none other things than those which 
the Lord, through his apostles, appointed. * The preach- 



ELDER BENJAMIN FRANKLIN. 143 

iiig,' says one who beard it, ' was so different from any 
that had ever been heard in Indianapolis before — so bold, 
so pointed, so convincing, so strongly enforced by the 
commanding voice, expressive eye, and fine oratory of 
brother O'Kane— that it seemed to carry everything be- 
fore it. All seemed spell-bonnd, and many were seen to 
tremble under his mighty appeals.' This was a kind of 
Pentecostal occasion ; for not only was a deep and lasting 
impression made in the city — or rather town — but the 
representatives and strangers from the several counties, 
like the ' devout men out of every nation ' at Jerusalem, 
carried with them, on their return to their homes, some 
knowledo-e of the faith as it was once delivered to the 
saints. 

*'Mr. O'Kane made two or three other visits to the 
capital prior to the following June, at which time the 
Church of Christ at Indianapolis was organized, with some 
twenty members. 

In January, 1843, he and Dr. E. T. Brown organized 
the Church of Christ at Connersville, Fayette county, to 
which place he soon after removed, and commenced the 
publication of a monthly religious paper, called the 
Christian Casket. While engaged in this enterprise, he 
continued to preach the Gospel throughout all Central 
and Eastern Indiana, occasionally making tours through 
portions of Ohio and Kentucky." 

In 1837 he removed to Crawfordsville in Montgomery 
county. For about eleven years he labored in the 
Wabash Valley, but was engaged regularly much of that 
time by the church in Crawfordsville. It is erroneous to 
say that he was " pastor of the church " at that place ; for, 
whatever be the merits of the controversy on that sub- 
ject, the preachers of forty years ago were not ** pastors," 



144 THE LIFE AND TIMES OP 

according to the current use of that term. They were all 
evangelists ; and only evangelists, even when engaged to 
preach regularly for one or more churches. If they were 
made '* elders " in the churches w^here they had member- 
ship, they did not *' take the oversight " of the churches. 
Their discourses, delivered when the Disciples came to- 
gether to break bread, were planned and delivered with 
reference to the conversion of sinners, and only incident- 
ally edified the Disciples. Mr. O'Kane was no exception 
to the rule, and therefore, while he resided in Crawfords- 
ville, he labored incessantly as an evangelist in all the 
adjacent counties, the results of his labors being apparent 
yet. If he did not found the church in Lafayette, ho 
was chiefly instrumental in its first considerable increase. 

The vear 1848 he labored aijain amono^ his old ac- 
quaintances in Eastern Indiana, living meanwhile in Con- 
nersville. The next year he removed to Indianapolis and 
opened a book andstationeiy store. But, leaving the store 
in care of his son, he continued his untiring labors as an 
evangelist. 

During the years 1851 and 1852, he made a thorough 
canvass of the State of Indiana, soliciting subscriptions to 
the Northwestern Christian University (now Butler Uni- 
versity). In this work he was more successful than any 
other Indiana man could have been. But he could not 
forget his chosen calling even during that period. When 
about to visit a community, he sent them an appointment 
to preach. His reputation nearly alwa3's gained him a 
good hearing ; and he would preach one, two or three 
discourses with the same zeal and energy that he would 
have done had his sole mission been to hold a protracted 
meeting. At some opportune time he would, with a few 
words, introduce his plea for the University. Between 



ELDER BENJAMIN FRANKLIN. 145 

the meetings he was everywhere and after everybody, and 
few persons got rid of him without making ^vhat he con- 
sidered a reasonable donation, or taking one or more 
shares of stock. In eighteen months he raised the mini- 
mum of stock — seventy-five thousand doUars — required 
by the charter. 

In 1859 he removed to Independence, Missouri. Al- 
though advanced in years, his commanding voice at once 
rang out over the prairies of Western Missouri in the 
proclamation of the Gospel, and ere long he was known, 
admired and loved by the disciples in all that country. 
During the civil war, which swept Missouri from 1862 to 
1865 with the besom of destruction, he returned to this 
side of the Mississippi river and resided temporarily in 
Illinois, returning at the close of the war to his home in 
Independence. 

Two years ago he made a short visit into Indiana to see 
the friends of Auld Lang Syne. The report of his com- 
ing made many hearts flutter with joy at the prospect of 
seeinor the beloved face and the flash of the old veteran's 
sword. Many thought it no task to go across one or two 
counties to see him again and hear him preach the un- 
searchable riches of Christ. 

In the meager sketches above given, mention has been 
made of Dr. Kyland T. Brown. This is another whose 
wide reputation as a physician, a scientist and a preacher 
of the Gospel was chiefly formed in Eastern Indiana. 
When he was fourteen years of age his father moved to 
the southeastern portion of Rush county. The next year 
he made a profession of religion and became a member of 
Clifty Baptist Church. About 1826 he became a sub- 
scriber to the CJiristian Baptist, and after the reading of 
a few numbers of that periodical he was thoroughly in- 
4octrinatecl with the principles of the Reformation, 



146 THE LIFE AXD TIMES OP 

** His first overt act in the direction of reform was 
in I his wise : The Flatrock Association, havini^ arroirated 
to themselves a little of tlie authority given to tiie Mes- 
siah, drew up certain articles of faith, and recommei)ded 
their adoption by all the churches of which the said ec- 
clesiastical body was composed. The matter being laid 
before the Clifty Cliui'ch, a motion was made * to rescind 
the old articles and adopt the new.' * Brother Brown,' 
then only nineteen 3'ears old, called for a division of the 
question, the first part of which passed by the aid of no 
vote more cheerfully ofiven than his own. Havins: thus 
freed the church, for a moment, from the bondage of 
human authority, he immediately moved to adopt the 
New Testament as an exponent of the faith of that con- 
gregation. This, being offered as an amendment, and 
promptly seconded, was fairly before the house ; and to 
dispose of it without voting directly against the Bible 
cost them not a little trouble.'' 

This was regarded by the orthodox portion of the 
church as anact of impertinence, and remembered airainst 
him. Three years later he returned from Cincinnati, a 
graduate of Ohio Medical College, and spent some time 
looking about for a suitable location. His return was 
in the midst of the excitement incident to the proclama- 
tion of the principles of the Reformation by John P. 
Thompson. As soon as the zoal of the protracted meet- 
ings had somewhat subsided, the ccde-^iastical powers 
arraigned the youthful doctor on the charge of being a 
*< Campbellite." The church of Clifty passed the follow- 
ing: 

^^ liesolved, That we will not fellowship the doctrines 
propagated by Alexander Campbell, of Bethany, Vir- 



ELDER BENJAMIN FRANKLIN. 147 

In an account of his expulsion sent to the Christian 
Baptist, Dr. Brown says : 

*' I entered m}' protest against this resolution, as I con- 
ceived it was intended to condemn a man without c^ivino; 
him an oi)por( unity of defense. But I soon learned that 
I was to share the same fate. The heresies of ' Camp- 
bellism,' as tiiey were pleased to call them, were charged 
home on me. I claimed the right of defense, but was in- 
formed it w\as a crime which did not admit of a defense. 
I next denied the charge of being the disciple or follower 
of any man, and required the proof of it. I was again 
told that no evidence was necessary. Thus, 3^ou see, I 
was charged without truth, tried without a hearing, and 
condemned without evidence ; and thus, in due form de- 
livered over to Satan as an incorrigible heretic." 

From 1832, at which time Dr. Brown located in Con- 
nersville, until 1842, he devoted himself to his profession 
as a physician, but found time to preach the Gospel in 
many parts of the surrounding country. The State meet- 
ing, held in Connersville, in 1842, appointed four mis- 
sionaries — one for each quarter of the State — to ascertain 
the location and strength of the churches and the pros- 
pect of obtaining funds for maintaining missionary work 
in promising fields. The Doctor took the southeastern 
part of the State for his work, traveled the whole year on 
a promise of five hundred dollars, and received only one 
hundred and fifty dollars. 

Incessant professional labors told on a pln'sique not 
very rugged at the best, and the Doctor betook himself 
to manual labor for one year on hygienic principles. Re- 
stored to health, he removed to Crawfordsville, where he 
resumed the practice of medicine and the work of an 
evangelist. 



148 THE LIFE AND TIMES OF 

"We have not space to follow him through his subse- 
quent career, healing the sick, preaching the Gospel, 
going through "Wabash College and graduating after he 
was forty years old, serving as State Geologist, lecturing 
on temperance, and finallv, with honor, filling the chair 
of Professor of Xatnral Science in North western Chris- 
tian University. AVe have introduced so much of his 
history as necessary to illustrate the radiation of the light 
of the Reformiition from E istern Indiana. Some state- 
ments from Dr. Brown's own pen, kindly furnished us 
for use in this work, will confirm what has been advanced 
and aff'ord considerable additional information. He says: 

«* There were four radiating points for the current re- 
formation in Indiana, viz: Little Flatrock Church in 
Rush county, Liberty Church in Jefferson county. Silver 
Creek Church in Clark county, and Xew Hope Church in 
Columbus, Bartholomew county. These were indepen- 
dent of each other at first — indeed, did not know each 
other's existence. The Rush county centre, however, 
was the most prominent, and ultimateh^ absorbed the 
others, chiefly through the itineracy of John O'Kane. A 
luimber of churches of the Old Chri.-tian Connection ex- 
is>tedin Eastern and Southern Indiana as early as 1825, and 
several Separate, or Freewill Baptist Churches, witl;out 
any human creed, were formed about that date. John 
P. Thompson began the work in Rush, in December, 
1828, and was early joined by William McPherson, 
both Baptists. A Baptist church was organized, with no 
creed other than the Scriptures, at Fayelteville, in the 
spring of 1829, and offered itself for membership in 
Whitewater Association. Its case was referred to a com- 
mittee which reported unfavorably, at the next meeting, 
in 1830. Thomas Jameson (father of L. H. Jameson), 
pf the Christian Connection, began moving towards us 



ELDER BENJAMIN FRANKLIN. 149 

as early as 1827, and by 1831 was in full accord. New 
Hope Church was excluded from the Flatrock Baptist 
Association in October, 1829, for having dispensed with 
the articles of faith. On the second Lord's day in May, 
1830, ' The Church of Christ in Little Flatrock,' was or- 
ganized with thirty-eight members, most of them, like 
myself, excluded from the Baptist Church on the general 
charge of * Campbellism.' Several other churches of 
this model were organized in the eastern part of the State 
in 1830. In 1833, the churches of Christ in Eastern In- 
diana, then numbering fifteen, employed John O'Kane to 
travel, preach and organize churches, fixing his salary at 
two hundred dollars, payable chiefly in produce." 

From the same communication we make the foUowins^ 
extract concerning Dr. Brown's labors in connection with 
Benjamin Franklin : 

*' I first met Benjamin Franklin at Milton, Lidiana, in 
the summer of 1836, I think. Ho was attending a grove 
meeting conducted by Brother O'Kane. Betw^een this 
and 1843 we frequently held protracted meetings in com- 
pany in Fayette, Bush, and Decatur counties. A charac- 
teristic incident I now recall : We w^ere holding a meet- 
ing in Decatur county. Brother Franklin had preached 
from Paul's charge to Timothy, ' Preach the word.' A 
Methodist preacher objected that we could not under- 
stand the word alike.' Brother Franklin promptly replied 
that we could not understand it dift'erently. If we dis- 
agreed about it, it was evident that one or both of us did 
not understand it at all. We could not both understand 
it, and yet disagree about it. 

" I was never a revivalist, but I sowed much good seed 
in Eastern Indiana, and rejoiced in the co-operation of 
such noble si)irits as Benjamin Franklin in this work of 
self-sacrifice." 



CHAPTER IX. 

/ I (he former chnpter was devoted more 'especially to 
JL the introduction of the Reformation into Eastern 
Indiana, and the leading men who participated in the 
WT)rk. This region has been repeatedly alluded to as a 
center from wliith the light of reformation and resloi-a- 
tion radiated. That it may he so regarded is evident 
from the history already given, and what immediately fol- 
lows will farther illustrate that point. The work of 
Samuel Rogei's, who planted the church on Deer Creek — 
the church which became the mother of Benjamin, Daniel, 
and David Franklin and John I. Rogers; the w^ork of 
Cary Smith, in Wayne county and southward ; and the 
labors of John P. Thompson, B. F. Reeve, R. T. Brown, 
and Jacob Daubenspeck in Rush and Fayette counties, are 
now before the reader. He has seen the Franklins, and 
especially Benjamin, pushing out in every direction, bap- 
tising hundreds of people and planting churches in their 
course. He has seen Smith, Thompson, Reeve, Brown 
and Daubenspeck, occasionally extending their labors 
southward and westward. He has seen John O'Kane 
pushing westward and restoring the ancient Gospel and 
order of worship in Indianapolis, Crawfordsville, Lafay- 
ette, and man}' intervening points, and finally carrying his 
lamp, full of oil, trimmed and burning, into "Missouri. If 
it were necessary to emphasize upon this point we could 
refer the reader to the biograi)hical sketch of George 
Campbell, which will presently be given. 

We shall see, hereafter, that operations at this cejiter 



ELDER BENJAMIN FRANKLIN. 151 

had much to do with some of those public enterprises 
among the Disciples, which, when called in question, gave 
rise to much discussion, and engendered a great deal of 
bad feeling. But in the present chapter we shall adhere 
less strictly to the plan heretofore pursued, and introduce 
persons and incidents miscellaneously, only limiting our- 
selves to those more or less directly connected with our 
main theme — the life and labors of Benjamin Franklin. 

George Campbell was born in Brewer, Maine, Febru- 
ary 8th, 1807. He is descended on his grandfather's 
side from the Campbells of Scotland, but his paternal 
grandmother was an Irishwoman. His father was born 
in Maine. His mother was of a Massachusetts family, 
originally from Germany. The blood of three distin- 
guished nations coursed in his veins. But to Americans 
a man's genealogy is of no consequence except as indi- 
cating the national traits of character which he may have 
inherited. George Campbell is, however, an interesting- 
study to us on account of what he did in disseminating the 
light of the Gospel throughout Indiana. 

He never contemplated a scientific or classical course at 
school. He iiad, however, an academical course and two 
3'ears at Waterville College. This, with his diligence as 
a student since, placed him at his ease among scholars. 

His religious impressions were received from his mother 
who was a New England Congregationalist. In New 
England there were numerous societies which took tlie 
general name of *' Liberal Christians." These societies 
usually included Universalists, Unitarians and Free Think- 
ers. In 1830, Mr. Campbell, under tlie auspices of one 
of these societies, assumed the duties of a public minister 
or ** clergyman." He was a member of the Maine Con- 
vention of Universalists for a time. But two years later 



152 THE LIFE AND TIMES OF 

he went to Boston, and severing his connection with the 
Univers:\lists ( or Restorationists^ rather, for such they 
really were), he joined the Bullfinch Street Congrega- 
tional Church. Dr. Paul Dean, the pastor, believed in 
the divinity of Christ in the strict orthodox sense. Under 
him Mr. Campbell studied theology, and in 1833, received 
license to preach from the Congregational Association in 
Boston. 

Thus armed for *' the ministiy of the word " of Con- 
gregationalism he set out for the West, and arrived in 
Cincinnati just as the Asiatic cholera broke out in the city. 
The first Sunda}' after his arrival in the city he preached 
in one of the Congregational churches. On Monday he 
was seized with the dreadful scourge and came near 
dying. Recovering from this sickness, he visited a rela- 
tive in Fayette count}', Indiana. Pleased with the 
country and solicited by his friends, he sojourned here 
and preached the doctrine of his church. 

His history at this point has been compared to that 
of Paul, around whom there shone a very sudden and un- 
expected light. We rather incline to Cornelius as a case 
to which his was more juialogous. Theie was no miracle 
and no heavenl}^ visitant; but George Campbell was *' a 
devout man, who feared God," and, considering his lim- 
ited means, *' gave much alms to the people." It can 
scarcely be doubted, either, that his prayer and his alms 
went up as *' a memorial before God." 

" At this time," says Mr. Evans, *' the Church of 
Christ, at Connersville, Fayette county, was under the 
oversight of Elder Jesse Ilolton and Dr. R. T. Brown, 
now Professor of Natural Sciences in the Northwestern 
University, and thon, as now, an efficient laborer in word 
and doctrine. On the arrival of this brilliant New Eng- 



ELDER BENJAMIN FRANKLIN. 153 

land preacher in that community, there was no small stir 
among his brethren, who were almost disposed to say of 
his preaching, '' it is the voice of a God, and not of man ; 
so satisfactorily, to them, could he establish their cher- 
ished theories. They insisted that the Christians should 
give him a hearing, and he, in turn, was invited to come 
out and hear the Christians." 

*'Not long after, when the Church of Christ at that place 
had 'assembled on the first day of the week to break bread,' 
Mr. Campbell entered and seated himself near Dr. Brown. 
Being invited to preach, he declined. The invitation was 
renewed ; and, thinking there must be some misunder- 
standing, he frankly confessed that he was nut of ' that 
way. ' ' No matter, ' said the doctor, * for this very rea- 
son we desire to hear thee, what thou sayest. ' Consent- 
ing to preach, he took for his text, Actsxvi., 31, 'Believe 
on the Lord Jesus Christ, and thou shalt be saved,' from 
which he delivered an excellent discourse relative to the 
power of faith to purify the heart, reform the life, and save 
the soul. At the close of the sermon Dr. Brown followed 
with some remarks. He heartily endorsed all that had 
been said of faith, *but,' said he, 'there are two chapters 
in a man's life : the past and the future. Faith, by puri- 
fying the heart now, may regulate the future ; but it can- 
not reform the past or blot out the transgressions that are 
already recorded in the bo(-k of God's remembrance. ' He 
then proceeded to show that, in the divine economy, bap- 
tism, with its proper antecedents, is designed to free us 
from our 'old sins, while faith, by purifying the heart, is 
to prevent the recurrence of new offenses, and thus present 
every man perfect in the sight of God. At the conclusion 
of these remarks Mr. Campbell had described with his 
chair the quadrant of a circle, and was sitting directly in 
8 



154 THE LIFE AND TIMES OF 

front of the speaker, regarding him with a look very sim- 
ilar, no doubt, to that of the ancient Scribe, when he said 
to the Savior, 'Well, Master, thou hast said the truth.' 
Like the Scribe, too, he was then 'not far from the king- 
dom of God!'" 

After the meetin2: he had a lons^ interview with Dr. 
Brown, from whom, with all the meekness of a child, he 
received the more perfect instruction in the way of the 
Lord. He then set to work to investigate the Scriptures 
for himself. After some months faithful reading and 
study he returned to Connersville, made the good con- 
fession as if he had been a newly penitent sinner, and was 
baptised by John Longley. 

Receiving now a new commission, he went forth to 
preach the unsearchable riches of Christ. The next six 
years he spent in Harrison, Ohio, and the adjacent coun- 
try, excepting one year, during which he made a tour to 
his native State. From his mother, when he was a boy, 
he received his religious impressions ; to her, even in his 
manhood, he took the light of the ancient Gospel, and 
immersed her in the name of the Lord Jesus. 

Li 1842 he married Miss Sarah Ann Wile, a member of 
the Church of Christ in Harrison, who proved to be a 
most exemplary Christian mother, and uncomplaining 
preacher's wife. Six children of her own she reared to 
manhood and womanhood, suffering, much of the time 
and with the patience of Job, all the inconveniences of 
poverty, of frequent changes of location, and of living 
alone with her children. She still survives. Her eldest 
son, Walter, also a preacher of the Gospel, is a widower 
with four children. Mrs. Campbell, although her 
tresses are silvered over by age and the trials of life, 
patiently assumes the duties of a mother to these helpless 
little ones. 



ELDER BENJAMIN FRANKLIN. 155 

Three years after leaving Harrison, Mr. Campbell re- 
sided in Oxford, Ohio, evano-eliziiio- the surroundino^ Goun- 
try as well as he could, occabioually malving tours into 
IndiiUia, Kentuck}^ and other parts of Ohio. 

In 1845, he was called as an Evangelist to Rush count}", 
Indiana, and to aid in estal)lishing a scat of learning in 
that county. After traveling several months he took 
charge of a high-school, ^vhich was afterwards merged into 
the celebrated Fairview Academy. Mr. Campbell may 
be regarded as the founder of this academy, although his 
efforts were heartily seconded by others, and especially 
by Woodson AY. Thi-asher, a liberal and enterprising citi- 
zen and a member of the Church of Christ at Fairview. 

At the State meeting in 1847, held that year at Greens- 
burg, George Campbell introduced a resolution favoring 
the establishment of an institution of learning in Indiana 
of the highest grade. The discussion of the resolution 
was followed by the appointment of a University Com- 
mittee, to report at the next annual meeting, and the 
matter was never dropped until the Northwestern Chris- 
tian University was established. Mr. Campbell was ap- 
pointed one of the original commissioners by the 
Legislature, and at the organization was chosen a member 
of the Board of Directors, which position he held as long 
as he remained in the State. He may be counted, there- 
fore, as one of the prominent educational men among the 
Disciples in Indiana — he was a founder and a patron of 
schools, a teacher, and for some years a county examiner 
of public school teachers. 

In 1848 and 1849 he lived in Fulton, an eastern suburb 
of Cincinnati, dividing his time- as a preacher between 
the school at Fulton and that at Harrison. At the time 
he was a partner of the Chrislian Age, account of which 



156 THE LIFE AND TISIES OF 

will be o^ivcu hereafter. Sellinor out his interest in the 
paper he returned to Indiana, traveled as a *' home mis- 
sionary'* in Northern Indiana, and finally removed to 
Oxford, a newly-made county-seat some twenty-five miles 
west of Lafayette, Indiana. While residing here, and 
traveling among the pioneers of a country full of malaria, 
his system became so afiected by the poison that for five 
3'ears he was never well, and often preached and baptised 
while shivering with a chill or parched with the fever. It 
was at this time, doubtless, that he laid the foundation of 
the intense physical suffering which he underwent in his 
last days. 

During the civil war he lived again in Rush County 
and preached among his old acquaintances. Some time 
after the close of the war, his health being apparenth^ re- 
stored, the spirit of the itinerant minister took possession 
of him again and he moved to Illinois, selecting Eureka 
as his home on account of school privileges there afforded 
to his younger children. Here, after a lingering and painful 
sickness, he died, August 24, 1872. 

In some traits of his noble character, Geoi-ge Campbell 
had no superiors and few equals. There have been many 
Avho had as full knowledge of the truth as he, many who 
were profounder scholars, many who were better orators, 
and many who were better writers. Though he was far 
above the average in all these particulars, his greatness 
lay in his devotion to his conscientious convictions, his 
pure life, and his earnestness of purpose. 

His personal appearance promised the least in propor- 
tion to his abilities of any man we have ever known. He 
was very large and ill-shaped. His head seemed to rest 
upon his shoulders. His cranium enclosed a very large 
brain ; but his hair, which was coarse and abundant, grew 



ELDER BENJAMIN FRANKLIN. 157 

low down upon his forehead. A rubicund countenance 
and attitude of indifference to what was passing around 
him, completed the unpromising contour of the remark- 
able man whose bulky form was always to be seen in every 
convention of Disciples, from whom nobody expected to 
hear, but who was sure to command the attention of 
everbody when he chose to speak. 

Younger preachers all over Indiana can bear testimony 
to his great sympathy for them and fatherly assistance 
rendered them during their earlier efforts in public life. 
No man in the Reformation has been more forward in this 
respect than he. The writer of these lines can scarce 
refrain, even here, from an expression of gratitude that, 
when too far away to have the full benefit of his own 
father's counsel, a gracious Providence gave him the 
sympathy and the free, helping hand of George Campbell. 

No history of Benjamin Franklin could be complete 
without frequent reference to Ja^ies M. Mathes, who 
was in the Reformation eight years, and in the edito- 
rial field two years, in advance of Mr. Franklin. Forty 
years they journeyed together in the wilderness. Forty 
years they labored on as cotemporary editors and evan- 
gelists *' in the unity of the Spirit and in the bond of 
jjeace," no unkind thought orWv)rd ever passing between 
these two men, whose souls clave together as did the suuls 
of David and Jonathan.* 

James M. Mathes was born July 8th, 1808, in Jefferson 
county, Kentucky. His fa! her and his mother Avere at 
first Regular Baptists ; but about the year 1825 they fell 
out with Calvinism and joined the Christian Connection. 
They brought up their children so strictly " in the nur- 



*Mr. Mathes' testimony on this point will be given in a subsequent chapter. 



158 THE LIFE AND TIMES OF 

ture and admonition of the Lord," that all of them (six 
sons and five daughters) became Christians, and three 
became ministers of the Gospel. 

While his parents were still Calvinists, his religions 
feelings were aroused, and he became a seeker after " the 
knowledore of sins forsfiven." But the lis^ht around him 
was only an ignis fatuus — an ever-receding and delusive 
light, which only blinded him without throwing any light 
upon his pathway. Five weary years dragged their slow 
length along, leaving him still a convicted but hopeless 
sinner. The tension was too great for him, and he lapsed 
into skeptici.-?m. But after a time he roused himself 
again, and determined to read the Xew Testament through 
without any reference to the opinions and usages of those 
around him, and see if he might not draw therefrom some 
relief to his overburdened soul. The result was more 
than he could have anticipated. The light of God broke 
in upon his understanding, and gave the needed light to 
his inner man. He believed the Gospel, and determined 
to obey it. 

He was surprised, on communicating his views to 
others, to find some very pious people in doubt as to his 
conclusions, and to hear others declare that he was under 
a delusion of the devil. But he wearied in the vain eftbrt 
to find peace in the road they marked out for him, and 
was more settled than ever in the conviction that, to 
believe on the Lord, as he knew he did, and obey him in 
Baptism was infallibly right. One God-fearing man, 
however, by the name of Snoddy, among the number with 
whom he consulted, gave him comfort by saying: **Bro. 
James, it is contrary to my experience, but what am I 
that I should withstand God? You are right. It is the 
Lord's word, and therefore safe. Go on, and may the 
Lord bless you, my son." 



ELDER BENJAMIN FRANKLIN. 159 

It must be noted that, at this time, Mr. Mathes knew 
nothing of Mr. Campbell except through the perverted 
statements of people who believed him to be heretic. But 
in 1827 he came into possession of a few numbers of the 
Christian Baptist, and a copy of " The Living Oracles," 
a version of the New Testament, published by Alexander 
Campbell. These documents not only confirmed him in 
the views he already entertained, but gave him much 
additional light. He therefore determined at the first 
opportunity to demand baptism for the remission of sins, 

"In October following, he attended a great camp- 
meeting held by the ' Newlights ' at Old Union meeting- 
house, in Owen county. On Sunday morning he walked 
out with Elder John Henderson, one of the principal 
preachers, sat down with him on a log, and actually 

* taught him the way of God more perfectly.' At first 
the good man listened with suspicion ; but, as the argu- 
ment progressed, he became deeply interested, and, final- 
ly, Avas so overwhelmed with evidence, that he exclaimed : 

* You are right, my son ; it is the Lord's plan, and what- 
ever he commands, I can cheerfully perform. I am ready 
to immerse you for the remission of sins.' They then 
returned to the place of meeting, and at the end of a dis- 
course by Elder Blythe M'Corkle, Father Henderson, 
with a word of apology and explanation, invited sinners 
to come forward, confess the Saviour as he was confessed 
in primitive times, and be baptized for the remission of 
sins. J. M. INIathes and his sister Eliza made the jrood 
confession, were immersed straightway by Elder Hender- 
son, and, for the time being, united with the ' Newlight ' 
church. 

*' Immediately after his immersion, he began to take 
an active part in the public prayer-meetings, exhorting 



160 THE LIFE AND TIMES OF 

his brethren as often as he was called upon. He also en- 
gaged earnestly in teaching from house to house, and by 
the wayside, the things pertaining to the kingdom of God. 
He may be said to have entered upon his ministry when 
he sat do\yn on the log with Elder Henderson — in fact, 
when he first discovered the divine plan of pardon ; for 
the gray-haired minister that immersed him was really 
his third convert, his sister being the second, and old 
brother Snoddy the first." 

In June, 1831, the Church at Old (Jnion was brought 
into the ancient order, only one sister holding back. 
This sister afterwards joined the Protestant Methodists, 
and became a preacher among them. 

In 1838, Mr. Mathcs, now a married man, moved to 
Bloomington, Indiana, with the purpose of becoming a stu- 
dent of the State University at that place. By selling off 
the stock from his little farm and taking four preaching 
appointments, he was enabled to maintain himself at 
school until somewhat advanced in the senior year, but 
was compelled, by want of means, to leave before 
fl^raduatinoj. 

By the year 1841, when he left the University, he had 
grown to be a very successful evangelist. During the 
year ending May, 1843, the report of his labors showed 
that he had immersed six hundred and seven persons. 
This was the greatest success he has ever met with in that 
direction. But he has for many years brought from two 
hundred to four hundred into the fold of Christ annually. 
By the year 1860 he had, with his own hands, immersed 
over four thousand persons. 

The Church of Christ at Bedford, his home at the pres- 
ent time, has been almost exclusively of his own planting 
and watering. In 18 GO he was living in New Albany, 



ELDER BENJAMIN FRANKLIN. 161 

but made a visit to bis cliildren at Bedford. While there 
be preached on Lord's day, expecting to return to his 
home early in the week. Several persons making the 
confession on Sunday evening, he made an appointment 
for Monday evening. The meeting was continued for 
three weeks, and resulted in one hundred and eighteen 
additions to the church, by confession and baptism, and 
forty others who had been immersed by the Baptists and 
others. Mr. Mathes, shortly afterwards, removed to 
Bedford, and labored with the congregation at that place 
for five years constantly, and with such success that the 
membership came to number four hundred. 

Besides his labors as an evangelist and teacher of the 
churches, Mr. Mathes has attained considerable distinction 
as a debater. His debates have been quite numerous, and 
with many different sects and parties. He is clear and 
decided in his convictions, and has no difficulty in making 
an audience understand his ars^uments. He is a verv 
fluent and easy speaker, and the manner and lone of the 
man impress the hearer with the fact that he is listening 
to a thoroughly honest person who believes precisely what 
he says. He is not the st3'le of debater needed to over- 
whelm and stop the mouth of a babbler. But to maintain 
the truth to the conviction of people having good and 
honest hearts, is a work in which he has had scarcely a 
superior. The result of his discussions has, therefore, 
been uniformly good, and in some cases remarkably suc- 
cessful. Sometimes, after an enemy has been entirely 
overthrown and silenced, the comnumity has become so 
excited by the spirit of strife engendered, that nothing 
could be done toward their conversion. But Mr. Mathes' 
debates have usually been followed by a considerable in- 
gathering into the Church of Christ, and a weakening 
of the enemy's forces. 



162 THE LIFE AND TIMES OF 

In 1843 the Christian Record was started. It was a 
monthly pamphlet of twenty-four pages. In the filth year 
it was enlarged to thirty-six pages, and Elijah Goodwin 
became a co-editor. The phice of publication was changed 
from Bloomington to Indianapolis, and thence to Bedford. 
Once it passed from his hands and was controlled by Mr. 
Goodwin, but in 18G7 he resumed the control of the peri- 
odical, and published it as a monthly until 1875, when it 
was consolidated with the Evangelist, of Iowa. Since 
that time it has been published simultaneously from Oska- 
loosa, Iowa, and Bedford, Indiana, under the title of 
Record and Evangelist, J. M. Mathes, senior, and G. T. 
Carpenter, junior editor. The year before this consolida- 
tion Mr. Mathes, aided by W. B. F. Treat, of Blooming- 
ton, started a Sunday-school periodical called the Gera, 
which went along with the Record into the '' Central 
Book Concern," whence it is still issued as TJte Little 
Christian. 

Mr. Mathes has written very considerably outside of 
the periodical above alluded to. He is author of several 
tracts, and of a book entitled '* Letters to Bishop Mor- 
ris," reviewing a book by the bishop on '* The polity of 
the M. E. Church." His debate with T. S. Brooks, of 
the M. E. Church, was taken by a competent reporter and 
published. He also edited several editions of a work on 
the Apocalyi)se, entitled "Voice of the Seven Thunders," 
and compiising eighteen lectures on that subject, by J. L. 
Martin, of Southern Indiana. He is also publisher and 
author of a number of the sermons in a book of thirty- 
one sermons, entitled "The Western Preacher." 

In 1873, Mr. Mathes lost his wife after a happy union 
of forty-four years with her. She was a devoted Christian, 
of whom he afterwards could say that " to her faith, 



ELDER BENJAMIN FRANKLIN. , 163 

earnest piety, and great devotion to the cause of God, I 
am largely indebted for my success as a preacher of the 
Gospel." Not long afterward he was married to Mrs. 
Abigail M. Rickoff, of Cincinnati. She was long a teacher 
in the schools of Cincinnati, and is a very ready writer. 
She is author of a very worthy tract, entitled "Woman's 
Work in the Church," which has had a large sale. They 
have travelled together since their marringe, devoting a 
large share of their attention to the Sunday-school work, 
^[rs. Mathes aiding greatly in this direction and by her 
ministrations among the sisters. In a letter bearing on 
the subject of Sunday-schools, Mr. Mathes advances the 
following sentiment, with which it would be well, if pos- 
sible, to indoctrinate the meml^ership of the churches 
everywhere : 

*'I regard the Sunda}^- school as the School of the 
Church, and not an outside institution with which the 
church has nothing to do. It is under the general diiec- 
tion of the Eldership ; and for the welfare of the school 
the church, through her Eldership, is responsible. Pa- 
rents shcnild always go with their children to the Sunday- 
school, sit in the Bible-classes and study the lesson with 
the children. In this view of the case, the Sunday-school 
must be regarded as a jjowerful means of accomplishing 
good." 

Immediately after the war of 1812, John Wright, as- 
sisted by his younger brother and their father, residing 
near Salem, Washington county, Indiana, began to preach 
the doctrines of the Free Will Bai)tists, and in a short 
time had organized the churches which united in ** The 
Blue River Association." Mr. Wright, from the first, 
held to the Bible as a sufficient rule of faith and practice, 
and that human creeds are heretical and schismatical. 



164 THE LIFE AND TIMES OP 

The Association was therefore formed without the usual 
*« Articles of Faith." Thus matters went on till 1819, 
when Mr. Wright offered a resolution in the church where 
he held membership to discard the name " Baptist." His 
argument was as clear as has ever since been made. He 
held that individuals might, scripturally, be called 
*' Friends," "Disciples," or "Christians," while, as a 
body, they should be called " The Church of Christ," or, 
"The Church of God." He objected to the name 
" Christian Church," because it is not found in the apos- 
tolic writings. The resolution was passed at once, and 
within two years all the churches of the Association had 
abandoned the name " Baptist." The Association was 
changed to an Annual Meeting. This was seven years 
before the dissolution of Mahoning Association in the 
Western Reserve, Ohio, to which reference will be made 
in a subsequent chapter. 

While this reformation was going on among the Free 
Will Baptists, there was a violent discussion of Trine 
Immersion among the Tunkers, of whom there were fifteen 
congregations in that section of country. The result was 
a very decisive victory in favor of one immersion. At 
this juncture of their affairs, iNlr. Wright proposed to the 
Amuial MeetiuiT to send a delcijation to the Annual Con- 
ference of the Tunkers, with a view to union with them. 
A letter was prepared, and Mr. Wright was made the 
chairman of the delegation to bear the letter to its desti- 
nation. The effort was successful, and a permanent union 
was effected. 

At the suggestion of this same peace -maker, John 
Wright, and from the same Annual Meeting, similar over- 
tures were made to the Christian Connection, or " New- 
lights." A joint convention was held near Edinburgh, and 



ELDER BENJAMIN FRANKLIN. 165 

all the churches of the '< Connection " save one, entered 
heartily and permanently into the union. 

**A few years subsequent to this, the work of Reforma- 
tion began to progress rapidly among the Regular Bap- 
tists of the Silver Creek Association. This was, remote- 
ly, through the influence of Alexander Campbell, but 
directly through that of Absalom and J. T. Littell, and 
Mordecai Cole, the leading spirits in that locality. Through 
their teaching, hundreds of individuals and sometimes 
whole churches were renouncing all human creeds and 
coming out on the Bible alone: yet a shyness existed 
between them and those who had previously done the 
same thing under the labors of JohnWright. The former, 
having held Calvanistic opinions, stood aloof through fear 
of being called Avians; while the latter feared to make 
any advances lest they should be stigmatized as Camp- 
hellites. Thus the two parties stood, when Elder Wright, 
braving the danger of being denounced as a Campbellite, 
established a connection between them by which the sen- 
timents of each were communicated to the other. By 
this means it was soon ascertained that they were all en- 
deavoring to preach and practice the same things. The 
only important diflerence between them was in regard to 
the design of Baptism, and on this point Elder Wright 
yielded as soon as he was convinced of his error. Through 
the influence of himself, his brother, Peter Abram Kern, 
and others, on the part of what was called the Annual 
Meeting of the Southern District, which was composed of 
those who had been Baptists, Tunkers and Newlights ; 
and through the efibrts of Mordecai Cole and the Littells, 
on the part of the Silver Creek Association, a permanent 
union was formed between those two lars^e and influential 
bodies of believers. In consequence of this glorious 



166 THE LIFE AND TIMES OF 

movement, more than three thousand struck hands in one 
day — not in person, but through their legal representa- 
tives, all agreeing to stand together on the one found- 
ation, and to forget all minor dilTerences in their devotion 
to the great interests of the Redeemer's kingdom." 

In 1817, Beverly Vawter, a Southern Iiulianiaii, be- 
came exercised on the subject of religion. He had been 
raised a Baptist, and " sought a hope" according to the 
Baptist usage, but without success. In his devotions he 
read and meditated much on the Scriptures. He had be- 
come much interested in the apostolic commission as 
given by Matthew and Mark, and in Acts of Apostles. 
While he was meditatins: and wonderinsr at the difference 
between these passages and usages of the Baptists, he 
chanced to read Barton W. Stone's essay on Faith. This 
so influenced his mind that he told his wife he meant to 
be baptized and relj^ on the promise of Jesus for pardon. 
His wife, after hearing his views, agreed with him, and 
they were soon immersed, by John M'Clungof the Chris- 
tian Connection. Mr. Vawter entered public life at once, 
and was soon known throughout a large district as a very 
successful preacher. He stood squarely upon the Bible 
alone as a rule of faith and practice, and upon the name 
Christian, as did all the " Connection." In 1828 he had 
not yet heard of Alexander Campbell, but had advanced 
so far as to venture to preach ba[)tism for the remission 
of sins. A Ba[)tist preacher who was present took him 
to task for it, and volunteered a sermon to show that it 
was a " rotten doctrine — not ' wrong,' but rotten.'' He 
also stated that a man (referring to Alexander Campbell) 
had recently g(»ne through Kentucky, preaching that doc- 
trine, and unsettling all the Baptist churches. In the 
promised discourse he made a very fair statement of Mr. 



ELDER BENJAMIN FRANKLIN. 167 

Campbell's views and the arguments by which he sup- 
ported them, and labored hard to point out wherein the 
doctrine was wrong. At the close, Mr. Vawter said to 
him: "Well, brother Douglas, you did not refute it. 
You have been of great service to me to-day, in telling 
me how Mr. Campbell presents that subject." Mr. Vaw- 
ter never faltered in preaching baptism for the remission 
of sins after that day. 

The influence of Alexander Campbell's teaching ex- 
tended for some years farther than his name was known. 
Those who urged that the Bible alone is a sufficient rule 
of faith and practice, that faith is the belief of the truth, 
that man is a responsible being, that the followers of the 
Lord Jesus should be recognized only by Bible names, 
etc., did not advertise these as Mr. Campbell's views. 
And so passing from one to another they came to be re- 
ceived by many persons who knew nothing of Mr. Camp- 
bell. In some cases men accepted "baptism for the re- 
mission of sins" as taught in the Bible, while at the same 
time they looked upon Mr. Campbell as a great heretic 
for preaching baptismal regeneration, and never once 
suspecting that this was only a perversion of what he 
really taught. 

** The kingdom of heaven is like leaven which a woman 
took and hid in three measures of meal till the whole was 
leavened." The leaven of the Reformation came near 
leavening the whole Baptist lump. For a period of near 
twenty-five years the Baptist churches seemed to be in a 
state of disintegration. New Reformers were appearing 
everywhere, teaching what the knowing ones called the 
heresies of Campbellism, unsettling the foundations of 
the old traditions, and leading people to the belief of the 
facts concerning Jesus the Christ, and to his commands 
and promises as revealed in the New Testament. 



168 THE LIFE AND THIES OF FRANKLIN. 

Our limits forbid that we should go farther with these 
narratives. But we have enough for our purpose — 
enough to make the reader fairly acquainted with the 
times in which Benjamin Franklin came before the public, 
and with the class of men who were his immediate prede- 
cessors or his co-laborers during the days when his char- 
acter was formed. Those were stirring times in the his- 
tory of religion. They were days of great mental activity 
and of intellectual freedom. They were days when noble 
men, with no fear but the fear of the Lord before their 
eyes, went forth to clear away the rubbish and to repair 
and rebuild the waste places in Zion. They were days to 
the people of the past generation like those days in which 
the Jews returned to Jerusalem. In a strange land they 
hung their harps upon the willows and sang no more the 
songs of Zion. And among strange people they read no 
more out of the book of the law of the Lord, and had 
forgotten his counsels. But they returned at the exhor- 
tation of the man of God who " opened the book in the 
sight of all the people ; and when he opened it all the 
people stood up ; and Ezra blessed the Lord, the great 
God. And all the people answered amen, amen, with 
lifting up their hands. * * * ^^^^ Levites 

caused the people to understand the law ; and the people 
stood in their place. So they read in the book, in the 
law of God distinctly, and gave the sense, and caused 
them to understand the reading." 



CHAPTER X. 

^ ENJAMIN FRANKLIN was never idle. If he did not 
^*l) find the most inviting field open to his evangelical 
efforts, he occupied his time in such places as he could 
get a hearing. If he could not have the use of a meeting- 
house, he \YOuld preach in a hall, a shop, a barn, a private 
house. If he did not get a large audience, he would preach 
to a few persons. If he did not have promise of large re- 
muneration he would accept a small amount for his services. 
In the mid-day of his distinction, when he was accused of 
preaching only for rich churches, he often held meetings 
where he did not realize above ten or twelve dollars per 
week beyond his expenses. He was not so watchful and 
considerate of his pay as some of his intimate friends 
thought he ought to be. 

Preach he would, unless prevented by some uncon- 
trollable circumstances. When he had regular appoint- 
ments in some established church (which, however, was 
only for a small portion of the long time he labored as 
preacher), he would preach three or four times through 
the w^eek in school-houses, barns or residences in the 
neighborhood of the church, and frequently beg to be ex- 
cused from his stated work to hold protracted meetings 
elsewhere. 

But with all his zeal he never thrust himself upon a 
community who did not want him. Sometimes, and 
especially after the unhappy differences which have dis- 
turbed so many churches had arisen, there would be a 
party in the church op[)Osed to him. But in such cases 
he believed the opposing party to be seriously in the 



170 THE LIFE AND TIMES OF 

wrong, and Labored with them in a fraternal spirit to 
al^aiidon their attempts to improve upon the simple gospel 
and form of worship which were revealed at the begin- 
ning, and scarcely ever preached many discourses in such 
places without effecting harmony among the members of 
the church. In his earlier efforts to make a reputation 
that would place him in a position to be useful in the 
cause of Christ, if ever in his Hfe, he would have in- 
clined to elbow his way into public notice. As to his 
manners at this time we have a very satisfactory com- 
munication, furnished, along with many other interesting 
items for use in this book, by his life-long co-laborer in 
the editorial and evangelical fields, James M. Mathes, of 
Breford, Indiana. This letter speaks of their first and 
last acquaintance, and we insert it entire : 

''I am some three years older than Benjamin Franklin, 
and commenced preaching a little in advance of him. 
About the middle of May, 1838, Arthur Crihfield, editor 
of the Heretic Detector, a monthly periodical of some merit, 
published in Covington, Kentucky, met me in the city of 
Indianapolis, for the purpose of holding a meeting of some 
days. Benjamin Franklin heard of the contemplated 
meeting, and came in from Hcnrj^ county, Indiana, where 
he then lived, as I now remember. 

**IIere we met for the first time. Brother Franklin was 
a very modest young man, and requested brothers Jameson 
and Sulgrove not to make him known to the preachers 
until he had heard them preach. We knew he was in the 
audience, but had no introduction to each otl»er till after 
the meeting. 

**From that day forward he and I were co-laborers in 
the evangelical and editorial fields. The last time we met 
was at his meeting in Bloomington, Indiana, in May, 1878. 



ELDER BENJAMIN FRANKLIN. 171 

He bficl been holding a meeting of days at the Shoals, in 
Martin county. He had intended to come to my house on 
the day he left the Shoals, on the way to Bloomingtou, 
but missed the train at Mitchell. He therefore hired a 
man to bring him to my house in a hack (ten miles, j His 
health was very poor, and the drive was too much for him ; 
but after resting, his strength rallied, and he seemed to 
enjoy himself veiy much. He remained all night with us, 
and we had a happ}^ re-union after several years of sepa- 
ration. The next day he went to fill his engagement at 
Bloomington, and during the following week my wife and 
I stopped at his meeting, as we returned from Cloverdale, 
and spent several days with him. He was very feeble m 
body, but his mind was clear and he seemed to preach 
with much power. 

**But when we parted at Bloomington it was a final fare- 
well as far as this life is concerned. He has done his work 
faithfully, and crossed the river. There, in the Paradise 
of God, he is waiting for us. May we all be as well pre- 
pared as was he, when the Master calls us ; that we may 
meet each other on the other shore and be forever with 
the Lord and each other ! 

James M. Mathes. 
Bedford, Indiana, March 3d, 1879." 

The acquaintance and friendship of these two men ex- 
tended over forty years, and was uninterrupted by any 
misunderstanding or ill feeling, although they were editors 
and publishers for many years of periodicals which were, 
in respect of finances, rival periodicals.* Neither was he 

* In a private letter accompanying the documents above referred to, Mr. 
Mathes says: "There was perhaps no man among us with whom I enjoyed 
more intimate relations than your good father. For near half a century we 
lived on the most intimate terms of friendship and brotherly love. And if, 
during all that time, there ever was an unpleasant word, or thought, or feeling, 
between us, I do not remember it, and I am sure there was none." J. F 



172 THE LIFE AND TIMES OF 

a man to ens^nire in anvthinsr like a strife, unless under the 

CD CD «/ O ' 

conviction that he was contending for some principle of 
the righteousness of the Gospel. 

This perseverance in the work of the ministry carried 
him, as already mentioned, as far south as Kentucky and 
north-west into Michigan. By the end of the year 1846, 
he was well enough knoAvn as an evangelist to receive a 
call to labor from the Church of Christ on Clinton street, 
Cincinnati. The trip was a very unpleasant one, both 
going and returning. The "Canal Boat, Express Mail," 
required near twenty hours from Milton to Cincinnati. 
While on the boat Mr. Franklin wrote : 

"We have traveled in cold and storm, enduring almost 
every kind of fatigue ; but the present is more disagreea- 
ble than anything of the kind we have ever met with. 
Some twenty of us are crowded into the small cabin of a 
canal boat, and of all the miserable stenches from chewing, 
snuffing, smoking and spitting tobacco, we were ever com- 
pelled to witness, this is the nearest beyond the possibility 
of exaggeration. But what is worse, if possible, the com- 
pany is almost entirely made up of Deists, whose mouths 
scarcely ever open without pouring out the most shocking 
oaths we ever heard. And to augment the agony, we have 
on board one of the most foolish old drunken wretches we 
ever saw. This old creature and an honest-hearted, civil 
back-woods youth, are the subjects of all the jests and 
pranks of the s;keptics on board. All manner of foolery 
that can be invented is continually going on. A good 
portion of the time, some one is sawing on an old fiddle, 
while others are whacking down their cards, amidst the 
most horrible profanity imaginable." 

The journey homeward would try the muscle and nerve 
of croquet-playing preachers so severely as to destroy 



ELDER BENJAMIN FRANKLIN. 173 

their interest in the game for many days. The editorial 
account of it is as follows : 

** While we were in the city, the great flood carried off 
the canal, and left us to get home as best we could. We, 
therefore, took stage to Harrison, a mud-wagon thence 
to Brookville, and traveled on foot to Matamora, nine 
miles. Here we were kindly offered a horse by our be- 
loved brother Pond. We rode the horse within six miles 
of home, wdiere we fortunately had an opportunity of 
sending him home, and paddled the remainder of the way 
homeward through the mud, to iiud our printer sick and 
TJie Reformer two weeks behind time." 

The meeting in the Clinton street church continued 
two weeks, but with few accessions to the chnr.h. At 
this meeting he first met Alexander Hall, author of 
.*' Universalism Against Itself," of whom we gave an ac- 
count in a former chapter. It w^as the acquaintance 
formed at this meeting which opened the w^ay for his re- 
moval to Cincinnati three years later. 

The union of the Gospel Froclarnation and Westerii Re- 
former took place at the end of the year 1849. The 
announcement of the union was made as early as May. 
The editor of the Reformer said : 

*' Brother Alexander Hall and myself have corresponded 
at various times on the subject of a union of papers, since 
he commenced the publication of the periodical styled 
Tlie Gospel Proclamation; and at one time, some eighteen 
months ago, came to an agreement; but finding some ob- 
stacles in the way at that time, he declined by my con- 
sent. We have lately renewed the courtship, completed 
the marriage contract, and a[)pointed the time when the 
Gospel Prodamalion and Western Reformer shall be 
made one." 



174 THE LIFE AND TIMES OP 

This marriage, like many others following engagements 
once broken off and afterward renewed, was not entirely 
a happy one. The subscription list had been run np to 
seven thousand five hundred, but the proprietor of T/ie 
Froclamaiion and Reformer soon found himself embar- 
rassed for want of funds, and was ready to listen to over- 
tures from David S. Burnet, for a partnersliip and a 
removal to Hygeia, the pleasant country home of Mr. 
Burnet, some seven miles north of Cincinnati. 

But ere we proceed, we must go back a little in point 
of time, and hastily sketch the history of another 
periodical. 

In 1844, Walter Scott moved to Pittsburg, and soon 
after began the publication of a weekly paper called Tlie 
Protestant Unionist. The name is indicative of the lead- 
ing thought in the mind of the editor in the publication 
of the periodical. Mr. Franklin paid it this flattering 
compliment in noticing its third volume : *' This paper is 
not surpassed in chasteness, ability. Christian spirit, or 
mechanical appearance by any newspaper in our acquain- 
tance." It was with the venerable editor of this periodi- 
cal that Mr. Franklin had the first editorial tilt giving 
rise to ill-feeling. i\Ir. Scott, probably with the idea in 
his mind to which the name of his periodical gave promi- 
nence, placed the following at the head of his editorial 
column, and kept it there during several issues without 
note or comment*: 

*' 1. The truth in our religion to be believed in order 
to salvation, its creed, is one — is the great mystery of 
godliness — God manifested in the flesh — the Divinity 
of Christ. 

*' 2. The ordinances ai-e two — Baptism and the Lord's 
Supper. 



ELDER BENJAMIN FRANKLIN. 175 

** 3. The union of the church is double — visible and 
invisible. 

*'4. All are visibly united to Christ who believe on 
Him with the heart unto righteousness as a divine person, 
and the outward symbol of this faith is the individual 
ordinance — Baptism. 

** 5. All the saints in any city form but one church — 
the church of God for that city ; and the symbol of their 
public concord — of their external visible union — is the so- 
cial ordinance — the Lord's Supper. A plurality of 
tables in any city is the proclamation to mankind that the 
Kingdom of God in that city is divided against itself. 

** 6. Finally, the only infallible evidence of the legiti- 
macy of our baptism, and of our communion with the 
saints at the Lord's Table, is a holy life and a conscience 
void of oifence towards God and man in hope of eternal 
life.*' 

The editor of The Western Reformer took exception to 
these statements, premising that we " frankly state that 
we cannot second the motion to adopt the articles :" 

** 1. When the first article states that * The truth in 
our religion to be believed in order to salvation, its creed, 
is one,' etc., is it not implied that there are othei- truths 
in our religion that are not to be believed, or that are not 
necessarily to be believed in order to salvation? 

*' 2. We should be pleased to hoar some one give a 
good reason why Protestants hold that * the ordinances 
are two.' Why call baptism an ordinance anymore than 
prayer? or why call the Lord's supper an ordinance any 
more than sin<>ino: with o-race in our hearts to the Lord? 
An *' ordinance," as we suppose, is simply that which is 
ordained or appointed, and, since prayer and singing are 
just as much ordained or appointed as baptism and the 



176 THE LIFE AND TIMES OP 

Lord's Slipper, we can see no good reason for calling two 
of them ordinances that does not apply to ' the other 
two. 

*' 3. ' The nnion of the church is double — visible and 
invisible.' This is new to us, and therefore we can say 
but little except to ask one or two questions. As the 
scriptures speak of but one kind of union, called the 
* unity of the faith,' we should be pleased to know which 
they refer to, the visible or the invisible. When the 
Apostle commanded us to be * perfectly joined together 
in the same mind and in the same judgment,' did he mean 
the visible or the invisible union? Are not visible and 
invisible rather calculated to confuse than to enlighten the 
mind, when applied to union? 

*' 4. ' All are invisibl}^ united to Christ who believe on 
him with the heart unto righteousness as a divine person. 
And we should be pleased to know why such are not vis- 
ibly united to him? 

*' 5. ' All the saints in any city form but one church 
— the church of God in that city ; and the symbol of their 
public concord— of their external visible union — is the 
social ordinance — the Lord's supper.' We cannot help 
but beliei0c that the symbol of external union is also the 
S3'mbol of internal union. And while * a plurality of 
tables in any city is the proclamation to mankind tiiat the 
kingdom of God in that city is divided against itself,' it 
is as much the proclamation to mankind that there is no 
invisible union as that there is no visible union. 

" 6. The sixth article we believe to be strictly true; 
but five hundred more might be stated, equally true, 
without including the whole of Christianity. No article 
is broad enough for * Christian union,' unless it embraces 
the whole of the religion of Jesus Christ. 



ELDER BENJAMIN FRANKLIN. 177 

*« We are ready to unite with any who will unite on the 
Lord's truth — the wliole of it and nothing but the Lord's 
truth, and then, as either of us shall find that we do not 
understand any part of it, we can advance in knowledge 
without viohiting our articles of faith. We want union 
with all who receive the word of God and obey it, and we 
desire no union with any who will not do this." 

When Braddock had been led into an ambuscade, and 
was likely to have his army destroyed by the Indians, 
George Washington, then only a colonel in the Virginia 
militia, asked leave to take the Virginia troops and fight 
the Lidians in their own way. The hanghty general in- 
dignantly repulsed him, exclaiming: *' It is a high time 
of day when a young Buckskin would teach a British 
general how to fight !" Such a feeling seemed to possess 
the editor of the Protestant Unionist on reading the com- 
ments of the Western Reformer on his ** Principles of our 
own Reformation." He wrote an editorial over three 
columns in length, closing with these words : *' Surely 
the time is fully come when a struggle should be made to 
redeem the first principles of our own reformation out of 
the hands of those who have laid hold of them without 
knowing what they were about ; and who have set up, it 
would appear, to teach a religion to others the one-half of 
which they do not understand themselves." Mr. Frank- 
lin's rejoinder is very brief, and contains but one sentence 
intended to be derogatory to his venerable and highly 
cultured critic : "We wrote with as much respect for 
the age, learning, and talent of the venerable editor of 
that paper as we possibly could to express a shade of dif- 
ference with him, and know that we did it in love and 
Avithout ostentation. But the compliments returned from 
that quarter are not calculated to flatter the readers of 



178 THE LIFE AND TIMES OF 

that print or oiirsclf witli the idea that much goodness or 
sound understanding pertains to tlie character called ' an 
editor.' " It is to be remembered that Mr. Franklin was 
then but thirty-tive years of age, and only in the third 
year of his editorial career, and that he was an uneducated 
man. It is not so much a matter of wonder, therefore, 
that he misapprehended the scope of the Unionist as that 
his scalpel should have cut so clean and smooth through 
joints compacted by such strong rhetorical ligaments. 

From the time that Benjamin Franklin began to make 
his influence as an editor felt beyond his own immediate 
district of countiy, there were persons who criticized his 
periodical as to its literary defects, and aff*ected to feel 
outraged by it on that account. As the feeling of denom- 
inational respectability increased, and zeal in urging our 
distinctive plea subsided, these criticisms increased in 
number and severity, until, finally, various efforts were 
made for the introduction of what was called **a higher 
order of literature," by the starting of new periodicals. 
On this subject we shall write more fully hereafter. 

In 1848, Mr. Scott moved the Protestant Unionist to 
Cincinnati. George Campbell assisted in making this 
change, and during some weeks conducted the paper in 
the abseuce of Walter Scott. Near the close of the year 
he and others puichased the JProtestant Unionist, and it 
was merged into the Christian Age, of which Dr. Gatchell 
and T. J. Melish were editors. During the same year, 
Dr. Gatchell sold out to George Campbell, and T. J. Melish 
sold his interest to D. S. Burnot. The sole charge and 
management of the paper during the prevalence of the 
cholera in the city, and in the absence of ^Nlr. Melish, 
devolved u})on Mr. Campbell. After the sale of an interest 
in the periodical to Mr. Burnet, Mr. Campbell returned 



ELDER BENJAMIN FRANKLIN. 179 

to Riii^h county, Indiana, but continued to be a joint pio- 
prietor and associate editor until in the spring of 1850, 
when he sold out his interest to Benjamin Franklin. A 
partnership was then formed between Burnet and Franklin, 
and both papers were published from the same office 
during the remainder of that 3'ear and throughout the 
next year. The CInisiian Age was a weekly, in news- 
paper form. The Proclamation and HeformiPr was a 
monthly pamphlet, as before, but enlarged to seventy-two 
pages. Mr. Burnet and Mr. Franklin were not only joint 
proprietors, but joint editors in both papers. 

The reader will now desire to know something of the 
history of Mr. Franklin's new partner. In furnishing this 
information, we shall draw chiefly upon the sketch given 
by W. T. Moore in '' The Living Pulpit of the Christian 
Church," condensing to suit our narrow limits. 

David Staats Burnet was born in Da\ton, Ohio, July 
6, 1808. He claimed to be a lineal descendant from Gil- 
bert Burnet, Bishop of Saulsbury, so conspicuous during 
the great English Revolution under William, Prince of 
Orange. 

When eight years of age, his parents removed to Cin- 
cinnati. At the early age of thirteen, his father having 
been elected mayor of the city, David was taken into the 
office as his father's clerk. About the same time, he 
received the ordinance of sprinkliug, in accordance with 
the Presbyterian faith, to which he had been brought U[). 
At the age of sixteen, he was an active worker in the 
Sunday-school, which led him into a careful study of the 
Scriptures. His investigations soon convinced him of 
some of the errors of Presbyterianism, and especially of 
infant sprinkling for baptism, and, therefore, on the 2()th 
of December, 1824, he was immersed and became a 
member of the Enon Baptist Church. 



180 THE LIFE AND TIMES OP 

**It is worthy of remark," observes Mr. Moore, ** that, 
at this time, he was unacquainted with the teaching of 
Alexander Campbell and those associated with him in 
pleading for a return to primitive Christianity ; and yet, 
he rejected the authority of human creeds, and declined 
to accept any test of faith but the word of God, basing 
his application for baptism on Kom. x: 6-10, not knowing 
that any one else had done so before. On this account, 
it was with some hesitation that he was received by the 
Baptists, his views being, in many respects, at variance 
with their established usage." 

Although but sixteen years of age when he was baptised, 
he began at once to preach the gospel. At the age of 
twenty he* had attained such a degree of success that he 
received a call to preach in Dayton, Ohio. 

** In the autumn or winter of 1827, the youthful preacher 
united with Elder William Montague, of Kentucky, in the 
organization of the Sycamore Street Baptist Church, of 
Cincinnati. This church numbered about eight}^ members 
at the time of its organization, and adopted a platform of 
principles much more liberal and progressive than those 
usually adopted by the Baptist churches at that time. 
But the principles of the Reformation, as advocated by 
Alexander Campbell, AValter Scott, and others, now be- 
came generally known, and their intiuence upon the Bap- 
tist churches throughout the West was very great, in 
some places completely absorbing whole districts and enlist- 
ing a very earnest interest in favor of the plea for the return 
to Primitive Christianity. The Sycamore Street Church 
was not free from this influence, and it was not long until 
a division took place, the two portions forming ditlVrent 
congregations, and finally growing into the present ( 18G7 ) 
Ninth Street Baptist Church, and the Christian Church, 



ELDER BENJAMIN FRANKLIN. 181 

corner of Eighth and Walnut streets. Brother Burnet 
adhered to the latter named organization, and from that 
time until the day of his death was thoroughly identified 
with the movement, and a zealous defender of the princi- 
ples and practices advocated by the Disciples of Christ. 
*'And here again we find him yielding to his honest 
convictions, in opposition to every worldly interest. It 
is difficult to conceive of a more self-sacrificing act than 
that which breaks away from wealth, position, fame, 
friends, relatives, and last, though not least, religious 
associations, and unites present hopes and an eternal des- 
tiny with a movement which promises nothing in this life 
but ignominy and shame, and, in the popular estimation, 
nothing in the life to come but everlasting ruin. Only 
honest and earnest convictions could induce any sane 
man to enter upon such an unpromising adventure. And 
yet this is just what the subject of this sketch did. The 
people with whom he associated himself, religiously, were, 
at that time, held in very low esteem by the different re- 
ligious parties into which the Protestant world was 
divided. Nor could it be expected otherwise. The plea 
which they made struck at the very foundation of all the 
existing religious sects ; hence it is reasonable enough to 
suppose the sects would bitterly denounce a movement 
which had for its object their complete destruction. This 
very attitude of the Reformation* arranged all the hosts of 
sectarianism against it. The contest was a fearful one, 
and the odds against the little Spartan band, who plead 



♦Mr. Moore, in all his abundant labors as a writer, never penned words 
truer or more fitly spoken. And it is high time to inquire whether, if " the 
attitude of the Reformation " to-day does not '* array all the hosts of sectari- 
anism against it," there has not been such a change of attitude that none 
can speak of us in the very just and complimentary phrase applied to Mr. 
Burnet in the above paragraph. 



182 THE LIFE AND TIMES OP 

for a return to Apostolic Christianity, were truly appall- 
ing." 

"But truth is mighty and will prevail ; and our brother 
lived long enough to see his brethren, who were so heart- 
ily despised at first, rise to be one of the most powerful 
and influential religious peoples in the land. And to reach 
this success, no one labored more earnestly and steadily 
than himself, sacrificing ease and comfort, traveling at 
times from one end of the country to the other, working 
by day and by night, preaching the Gospel, organizing 
churches, writing for the papers, editing books, teaching 
school, in fact, doing anything that was necessary toward 
pushing on the cause which lay so near his heart. 

" On the 30th day of March, 1830, he was married to 
Miss Mary G. Gano, youngest daughter of Major-general 
John S. Gano. She had been immersed, in 1827, by 
Rev. Jeremiah Vardeman ; and it is due to her to say here 
that she always faithfully co-operated with her husband 
in all his efl()its to spread the Gospel of the grace of 
God. In 1833, he entered actively upon the work of an 
Evangelist. He made an extensive and successful preach- 
ing tour through the Eastern States, passing through Vir- 
ginia, then further North to the seaboard cities. The 
result of his labors in the cities visited was highly satis- 
factory. Great good was accomplished in stirring up 
the Disciples to a more active zeal, while a very general 
interest was created in favor of the Primitive Gospel. 
Many of the churches that now exist in these localities 
are the results of good seed sown during this tour. 

** On returning home, he commenced his career as an 
editor and publisher. From 1834 to 1840, he published 
the Christian Preacher, a monthly magazine, containing 
choice discourses and essays on the great themes con- 



ELDER BENJAMIN FRANKLIN. 183 

nected with man's redemption. This exerted a good in- 
fluence, and had considerable circulation. In 1846, he 
published the Christian Family Magazine; then the 
Christian Age for several years. At another time, he 
published simultaneously The Reformer, The Monthly 
Age, and the Sunday- iSchool Journal. He also edited 
the Sunday-School Library of fifty-six volumes, and an 
edition of the Christian Baptist in one volume.* 

*' In all these publications he showed considerable 
ability, though his powers as a writer were not equal to his 
speaking talent. His home was in the pulpit, and he was 
never so able in any other department of labor. 

* 'As an educator he had considerable experience; and, 
although he may not have excelled in this profession, his 
career was highly creditable to him. For two years he 
was President of Bacon College, Georgetown, Ky., and 
afterward Principal and Proprietor of Hj-geia Female 
Athene um, situated on the heights seven miles back of 
Cincinnati. In both of these places, he gave evidence of 
good executive talent, and respectable ability as a teacher ; 
but it was not the work he most desired ; consequently, in 
1844, he resumed the pastoral charge of the church on 
Sycamore street, Cincinnati, and subsequently at the 
corner of Eighth and Walnut streets, serving in all sixteen 
years." 

Mr. Burnet was among the first to urge the importance 
of a more careful oversight of the churches, especially in 
the cities, and perhaps also among the first to recognize 
the distinctive term, " the pastor." He did not argue 
that the pastoral office is a distinct office from the elder- 



* Mr. Moore apparently overlooks the fact that Mr. Burnet had partners in 
some of the above publications. He was never sole publisher either of the 
Age ov t\\Q lie former. J.F, 



184 THE LIFE AND TIMES OP 

ship, but that it is a part of the work of the eldership. 
But as the elders selected by the churches are generally 
not competent, or will not perform the work, such men 
should be provided as conscientiously feel it to be their 
duty to *' feed the flock of God." 

In 1857, he spent a year in New York city. The next 
year he spent evangelizing in Missouri and Kansas. Re- 
turning thence to the Eighth and Walnut Street Church, 
he remained but a short time, until, in 1860, he became 
corresponding secretary of the American Christian INIis- 
sionary Society. The civil war soon cut off the resources 
of the society, and Mr. Burnet, resigning his secretary- 
ship, ** removed to Baltimore, Maryland, and became 
pastor of the church in that city, where he remained until 
his death, which took place on the 8th of July, 1867." 

He was sometimes accused, by persons who did not 
know him thoroughly, of being an *' aristocrat " in his 
feelings. His manners were dignified almost to the degree 
of pompossity. " He was alwaj^s, however, deferential 
and courteous, even to the humblest individual, but his 
natural reserve sometimes subjected him to the charge of 
exclusiveness. Nevertheless, he was one of the most 
social and agreeable of men, but his sociability was not 
of that free, outspoken kind which disarms criticism and 
makes every one feel perfectly at home. It was none the 
less genuine, however, on this account." 

Mr. Burnet was less than four years the senior of Mr. 
Franklin, but in the ministry of the Gospel was in advance 
of him about twelve years. He was not a classical scholar, 
but his early schooling, his familiarity from boyhood with 
professional life, and his intimate association with culti- 
vated people, gave him a literary polish to which Mr. 
Franklin never attained. His editorials in the Reformer 



ELDER BENJAMIN FRANKLIN. 185 

and the Age, are models of rhetorical finish. INIr. 
Franklin, on the other hand, with very inferior literary 
attainments, and with but little more than half the 
experience in public life, had an intellectual grasp and 
penetration — a development of the intuitive faculty, which 
was of much more value in their joint work. He was, 
moreover, thoroughly acquainted with the masses of the 
people, and could use a language which made his thoughts 
intelligible to them. Mr. Burnet's style was too scholarly 
to be generally popular. Mr. Franklin was, therefore, 
the more prominent editor, although the junior in the 
firm. 

The home of Mr. Burnet, at this time, was on the 
heights three miles north of Cumminsville, the city limits 
now, but then four miles from the city. He had a flour- 
ishing female boarding-school, called the "Hygeia Female 
Atheneum." In our time, w^hen boys and girls are sent 
to the same schools, and, scarcely separated by more than 
the aisles running between the rows of seats, pursue the 
same studies, an advertisement recalling the proposals and 
regulations of a truly select female boarding-school is 
quite a novelty, entertaining us, like the skeleton of the 
mastodon, as a reminder of what once lived and thrived, 
but is now extinct. This *' Atheneum" proposed, for 
•'moderate extra charges," to teach *' Piano, Guitar, 
French, Painting, Wax Fruit, Wax Flowers, Shell Work, 
Flowers as taught in Paris, Embroideries, etc.," and pre- 
scribed for ** Summer Uniform, Pink and Blue Lawns. 
Common Wear, Dark Plaid Ginghams." 

It has often been remarked, that, when the current of 
public opinion runs strongly in a given direction, the most 
glaring defects in systems and institutions are often over- 
looked by the most discerning men. The editor of the 



186 THE LIFE AND TIMES OF 

He former Yisiied this Atbeneum, saw its efficieiirt drill in 
the manipulation of chesses, and in the marches upon the 
lawns, and then commented, without thought, as to 
whether the course of study tended to develop girls into 
active and useful women. He published the advertise- 
ment above referred to, and in an editorial note, said : 
*' \s'e are happy to call the attention of our readers to the 
above advertisement. This institution has been long and 
favorably known, and its results are highly pleasing and 
interesting to those who take pleasure in cultivating and 
elevating female character." 

The purchase of Mr. Campbell's interest in the Clirislian 
Age and the change of the place of publication were so 
sudden that there was no time to notily the readers of the 
Proclamation and Reformer in advance of the change. 
The March number was issued from Milton, Ind. The 
April number was sent out from Hygeia, Ohio, in which 
the editor said : 

*'Our readers will evidently desire to know what this 
sudden transition to a new place of publication means. 
Let us, then, assure them that it means well. It is all 
right. It is no freak, but a cool and deliberate arrangement 
for good. Our well-known and much esteemed brother, 
D. S. Burnet, has become a partner with me in the pub- 
lication of the Reformer. From his well-known and 
acknowledged ability, both as a writer and a public speak- 
er, our readers may calculate upon much improvement 
in our publication, while we shall enjoy a partial relief 
from the too heavy responsibility, both pecuniarily and 
otherwise, by his connection with it." 

Mr. Burnet as intimated above, divided the pecuniary 
responsibility in the publication of the two periodicals is- 
sued by them. But the great number of changes through 



ELDER BENJAMIN FRANKLIN. 187 

which both papers had gone within less than two years, 
created a general impression of instability tiiat prevented 
anv considerable increase in the number of subscribers. 
The lieformer, already too large for the price at which it 
was offered, was increased to seventy-two pages. A mag- 
azine stj^led ^'The Christian Age Monthly,'" was made up 
from standard articles taken from both papers. This jNtaga- 
zine was too stately to be generally popular, and it was, 
therefore a constant drain upon their resources. By the 
end of the year 1851 it was discovered that the business was 
an actual loss to the proprietors. Mr. Franklin learned, 
at too late a period to recover himself, that, from the time 
he added the lists of the Gospel Pvodamation to those of 
the Western Keformer, he had damaged his financial, if 
not his editorial prospects, and was anxious to be relieved 
of his burden. At Milton he had gained a little property. 
This had been sold to Mr. Campbell for a share in the 
Christian Age. It was all involved in the current arrange- 
ment, and he freely surrendered it to be rid of all farther 
resptnisibility. The Christian Age Monthly and the 
Proclamation and Reformer were stopped, and the Weekly 
Christian Age was sold to Jethro Jackson, who took the 
paper into the city, and conducted it during the year 1852, 
with B. F. Hall as editor. 

As Mr. Burnet, although a voluminous writer, has left 
no books, we will furnish the reader with a few extracts 
which will serve to indicate the character of his contribu- 
tions as compared to those of Mr. Franklin. His "Inau- 
gural" on becoming joint editor of the i?e/b?*mer, contains 
the following : 

"Time is a great innovator. He both builds up and 
pulls down. A few pyramids and colunms are the only 
early works of man, which have escaped his withering 



188 THE LIFE AND TIMES OP 

touch. The letters and laws of a later period remain 
buried in the grave-yard of nations and their languages. 
The face of things is ever changing, and all that appertains 
to us partakes of this constant mutation. Nothing was 
f irther from my expectation, a short time since, than my 
becoming joint owner and joint editor of the Proclamation 
and Reformer \ but it was found difficult to avoid compli- 
ance with the solicitation of some concerned. 

*' The circulation of this periodical is large, and con- 
sequently imposes a weighty respansibility upon those 
who have the editorial control of it. The press is a great 
formative instrumentality, and daily becomes more effec- 
tive for good or for ill. But that department of this 
agency, placed under religious influence, is permanently 
useful in social elevation. A rare combination of quali- 
ties is called for, in him whose business it is to cater to 
the pul)lic taste ; and a still rarer one to guide public 
opinion ; and more than all, must he be capable and faith- 
ful, who would conscientiously, and in the fear of God, 
em[)loy his powers in the advocacy of truth and right- 
eousness — of religious truth and holy effort. This re- 
sponsibility will now be incurred by Brother Franklin 
and myself, and however inadequate either of us may feel 
ourselves, to accomplish the highest good possible in con- 
nection with such an 3nt3rprisG, the reflection, that our 
eft'orts are employed " u the best of all causes, must serve 
to encourage us to d > as well as we can." 

The following is the. concluding paragraph of a sermon 
on " Shadows of th*.^ Old Covenant, and Substance of the 
New :'* 

*' Keader, remember the words, * as the Lord com- 
manded Moses.' That law-giver, as he is called, does 
not change an item in the whole of this scheme, neither 



ELDER BENJAMIN FRANKLIN. 189 

the thing nor the position of the thing. Yet he hnd as 
much warrant as we have to alter or amend tlie order of 
worship, or the items of gospel obedience. Any one can 
perceive, that faith in Christ, change of lieart, baptism, 
the Christian profession and spirit, must precede com- 
munion or other Christian privileges, as certaiidy as the 
altar and laver were outside the tabernacle. Had Moses 
placed the ark of the covenant and golden altar in 
the positions of the altar of sacrifice and the laver, 
he would not only have marred the significance and 
beauty of the Jewish religion, but he would have 
rebelled against God, who is a God of order. Almost 
all the differences amongst Protestants, arise from the 
various arrangements of the tabernacle furniture, they 
seeming to forget that there could be no change here, 
because the divine order was stereoptyped more than 
three thousand years ago. A proper attention to the 
typical and historical arrangement of these elements ; a 
proper regard to the Old and New Testaments, would 
exceedingly promote our harmony and unity." 

This is an argument which Mr. Franklin, twenty-five 
years later, called to his aid and emphasized upon in op- 
position to the use of musical instruments in the worship. 

An article at " The End of the Year," (1850) began 
as follows : 

*' The sweet singer of Israel says, ' The day is thine, 
the night also is thine ; thou hast prepared the light and 
the Sun ; thou hast made summer and winter.* God is 
in every good, may be found in every season and in every 
clime, speaking in every wind, or breathing life in every 
zephyr to the tenderest lily or the tallest oak. He has 
♦prepared the light and the Sun ; or the seasons. 'Twas 
he who spread the blu^h of Spring over the face of 



190 THE LIFE AND TIMES OF 

nature, who reddened it into the glowing heats and 
bursting fruitfuhiess of snnimer, who sobered its hues 
into the russet brown of autumn. 'Tis he who has wrapt 
the fallen glories of the year with the spotless winding- 
sheet of winter, waiting for the sweet breezes of the 
South to revive once more the prostrate world. The 
career of life is thus ever pictured before us, and our 
journey to the tomb repeated over year by year. But 
this is not all, thp wakening Spring is another life from 
the ruins of the old one. A new year is born, and yet 
another lesson, it is the fac simile of the old one. The 
seeds of the old year are the germs of the new. Another 
life, another w^orld, is preached everywhere, every year, 
by the changing seasons and the reproductions of nature. 
The cemetery becomes, to the ken of faith, the seed-bed 
of a new state, and of an eternal year. It preaches the 
distinguishing effect of moral conduct in the decision of 
future destiny, * whatever a man soweth, that also shall 
he reap !'^' 

The first of a series of articles on " Faith," besides 
being a specimen of an entirely different kind of writing, 
is worthy of being copied and read everywhere. AVe 
will, therefore, conclude our quotations by giving it 
entire : 

** Considered as a mental affection, faith is one of the 
most common and important that distinguishes our spe- 
cies. It is one of the most common — for intelligence, 
neither partial nor transcendent, can exist without it. Its 
exercise lies at the foundation of all improvement. To 
illustrate, it is well ascertained that our only medium of 
direct communication with the external universe, is the 
senses — the five senses. Destroy these avenues to the 
soul, and the universe becomes a blank to the unhappy 



ELDER BENJAMIN FRANKLIN. 191 

solitary. The universe of sights, the universe of harmo- 
nies, of forms, of odors, and of gnsts, would cease to be. 
Sights without a beholder, would cease to delight the ear 
without an auditor ; in fact, there would be no external to 
the man, and the very existence of his own body would 
be a debatable question. 

" But it is ascertained, with equal definiteness, that 
there is a method of our commnnicating indirectly with 
external nature; and, indeed, with all things external to 
our spirits. That is, we may, in the absence of our ex- 
perience, appropriate the experience of others to the pur- 
poses of our improvement ; hence, the experience of our 
predecessors, or our distant contemporaries, becomes our 
belief or faith. They know — we believe. What they 
know by a long, and, in many instances, painful experi- 
ence, we may learn by an easy exertion of faith in an in- 
stant of time. Thus, in every department of the arts, and 
in every branch of education, the knowledge of past gen- 
erations becomes the first lessons of youth, and the in- 
tellectual gains of ages are expended upon the present. 

** Sense, the medium of direct communication, not only 
cannot acquaint us with the experience of other ages, but 
it fails equally in bestowing upon us the knowledge of 
most contemporaneous existences and events. The senses 
cover over no extent of time, and but little of space. 
Vision, the most extended of them all, is effective in most 
cases over the space of a few yards, and in all, but a few 
miles. What, then, could we know of the world about us 
without the aid of travelers, observers, experimentalists, 
etc.? And what could we know, with all the world for 
our teachers, without faith? 

**And this is not all; faith, or confidence in a sui)erior 
is the inital principle of a literary education. The child is 



192 THE LIFE AND TIMES OF 

told that a certain character is A. Here a call is made 
iipoQ his faith. He is further told that it has certain 
powers, varied according to the rules of orthography. 
He has again to take all this upon trust, and he performs 
as many acts of faith upon every individual of the alpha- 
bet, and upon every first combination which he makes of 
these elements. 

*' Faith is necessary to life. Our mental experience is 
suspended upon it. Let sense, or the direct method of 
obtaining knowledge, be the only instructor of the infant 
man, and his knowledge would come too late. Leave him 
to the teachings of experience to learn that fire will burn, 
and his first lessons will be his destruction. Send him to 
the water to learn that water will drown, and he will find 
a watery grave. Send him to the precipice to learn that 
a fall will destro}^ life, and the experiment will prove 
fatal — perhaps he will expire by loss of breath before he 
reaches the earth, owing to his rapid descent. Instinct, 
the protection of the animal tribes, has been denied him ; 
faith in his earthly protector in his only safeguard. 
Therefore, our second proposition, that it is among the 
most important mental afiections, is fairly sustained. 
Its universality and its importance are equally demon- 
strated. 

*' If, then, all earthl}^ improvement and even natural 
life is suspended upon the contingency of faith, we need 
not be surprised that God has also suspended eternal life 
upon the exercise. Indeed, from all that we know of hu- 
man nature, we cannot conceive it possible that any other 
means of salvation could be available. The cavil of the 
free-thinker and the sneer of the skeptic at this feature 
of our holy religion, when these reasonings arc under- 
stood, cease to excite solicitude. As was said of Jesus, 



ELDER BENJAMIN FRANKLIN. 193 

when he exhibited his power in healing the sick, we must 
exclaim that God * hath done all things well!' The 
general law that ' he that belie veth not shall b con- 
demned,' is fonnded in the broadest principles of right 
and utility. 

«' What, then, are the objects of faith, seeing that it is 
so essential to our constitution and affairs? The apostle 
Paul thus defines them : *' Now, faith is the confidence 
of things hoped for, and the conviction of things invisi- 
ble." Hebrews, xi ; 1. This distribution precisely agrees 
with our statement that sense was inadequate to inform 
us of objects without their range of time and space. This 
distribution also adapts itself to our two great intellectu- 
al wants — the knowledge of our origin and our destiny. 

<* The office of faith, then, is, supremely to inform us, 

** 1. Of the unseen things — our origin. 

*' 2. The things hoped for, our destiny — the glorious 
immortality of the just. 

"But God, who alwa3's does things right, has chosen 
in these revelations of faith, to include the all-absorbing 
knowledge of himself. He carries us immediately to the 
foundation of being, of light, and of life. Wc are made 
to know ourselves by the vision of the *' Cause of causes." 
The creature can never be rightly contemplated, but in 
the light of his relations to his Creator. The subject 
must be studied as the subordinate of the Kins: of kino:s 
— the dying sinner saved, as the object of eternal and re- 
deeming Divine Love. For three reasons, the first word 
in the Bible is, * In the beginning ; ' the second is, 
*God."' 

Mr. Franklin having traded his little home in Milton 
for a partnership interest in the CJiristian Age, was com- 
pelled to occupy a rented property at Hjgeia. The 



194 THE LIFE AND TIMES OF 

place was not a village, but merely the site of Mr. Bur- 
net's residence and school, from which it took its name. 
For half a year Mr. Franklin's family occupied a large 
log house on an adjacent farm. Mr. Burnet had an unoc- 
cupied school building, through which he ran two or three 
partitions, and thus turned it into a dwelling for Mr. 
Franklin. The building was located but a few yards from 
Mr. Burnet's residence. The temporal surroundings of 
the two families were so different that free social inter- 
course was impossible. Mr. Franklin had always been 
poor, and had a large family to maintain. Their living 
was necessarily of the very plainest kind. Mr. Burnet's 
family had always been accustomed to the social manners 
indulged in by wealthy people, and their boarders, some 
forty or fifty in number, were the daughters of wealthy 
families. This disparity of circumstances could not be 
overcome by common membership in the church and the 
partnership of the husbands. Mr. Franklin's family could 
not rise above a feeling that they were somehow subordi- 
nate and merely tributary to Mr. Burnet's splendid es- 
tablishment. This feclinsf was heio^htened on the Lord's 
day, the da^^ which should, if any day could, put all 
Christians on a level, when Mr. Burnet's family rolled off 
in a fine carriage to the city to Worship, while they went 
on foot to the village of Mt. Healthy, one mile in the op- 
posite direction. The grace of God may teach a fami- 
ly to endure without complaint such a state of things. 
But it would require a miracle to make them feel at ease. 
The family were decidedly unhappy. Mr. Franklin was 
fully conscious of this state of the case, but was hopeful 
that the new arrangement for the periodical would be so 
profitable that he could soon place his family in a more 
c(mifortable situation. But when the business did not 



ELDER BENJAMIN FRANKLIN. 195 

prosper, the discontent of his family made him more wil- 
ling to give up the publication business. He received 
nothing for his interest in the periodicals. Mr. Burnet 
took the business, assumed the debts, and very shortly 
sold out as above mentioned. 

On their removal to Hygeia, Mr. Franklin and his 
wife took membership in the Church of Christ at Mt. 
Plealthy. The congregation was small, but in line work- 
ing order. There was a flourishing Sunday-school, in 
which Mr. Franklin's children found the society which 
they could not have at Hygeia, and through which their 
reli2:ious feelino^s were awakened. In the winter of 1850- 
51 a protracted meeting was held at Mt. Healthy, during 
which Mr. Frankliu's three oldest children obeyed the 
Gospel, being all of them who were then old enough to 
understand the obligations of the Christian. 

Amid the numerous changes through which the '* peri- 
odicals of the brotherhood" were continually passing in 
those days, it has been difficult to note all the persons 
who were concerned. Perhaps it would be as useless as 
it is difficult to do so. At the beginning of the year 1850, 
Alexander Hall and William Pinkerton were announced 
as '* co-editors." But the periodicals only mark them as 
what would, in more recent journalism, be called occa- 
sional contributors. In June, Mr. Hall withdrew as 
alrendy mentioned, and in July, L. H. Jameson was an- 
nounced as a co-editor of the Proclamation and Re- 
former. 

It was during these two years at Hygeia that the 
** American Christian Missionary Society," the ** Ameri- 
can Christian Bible Society," and the * 'American Chris- 
tian Publication Society," began to attract more general 
attention, and were brought under the same general man- 



196 THE LIFE AND TIMES OF FRANKLIN. 

agement. The Bil)le Society was first organized in 1845. 
A "Tract and Sunday-school Society " was formed soon 
after, and in 1851 was united with a " Book Concern " in 
the " Publication Society." The " Missionary Society '* 
was oro:anized in 1849. These three establishments had 
their headquarters at Cincinnati, and naturally inclined to 
each other and to assume the management of all denom- 
inational affairs. 

The formation and co-operation of these societies soon 
created a demand for a medium of communication with the 
public atlarge. Their communications were made through 
the Reformer and the Age during their co-existence, and 
through the latter when the publication of the former was 
stopped. The Christian Age naturally came to be the 
*'organ" of the denominational forces concentrated in the 
societies. How to control the management of this journal, 
and to control or get rid of the mind which had made the 
periodical what it was, became a problem on which many \ 
persons meditated seriously, but which was never solved. 
The details of this undertaking will be comprehended in 
the history which follows. 



CHAPTER Xr. 

\i) I TIRING the years that the Proclamation and Heformer 
\J was published at Hygeia, Ohio, it contained a musical 
department under the management of A. D. Fillmore, 
one of the authors of the *'Christian Psalmist," to which 
reference has been made. This department consisted 
chiefly of pieces of church music, composed or arrang;ed 
by Mr. Fillmore, and printed sometimes in Harrison's 
numeral system of notation, and sometimes in round 
notes. Mr. Fillmore resided at Hygeia at this time, and 
assisted in the business of the periodicals published by 
Burnet and Franklin. For nearly a quarter of a century 
he was a very prominent character among the disciples, 
going far and near to give lessons in sacred music, and 
publishing tune books for Church and Sunday-school. We 
have therefore been at some pains to gather the materials 
for the following biographical sketch : 

Augustus Damron Fillmore was born September 7th, 
1823, near Gallipolis, Ohio. While he was yet in his 
youth, his father moved to Fulton, then some distance from 
Cincinnati, but now part of the city. At a meeting held 
in Fulton in 1842, in the old market-house, he confessed 
the Saviour and obeyed the Gospel. His parents w^ere 
j^ethodists of the strictest sect. His father was so incensed 
that, for some years after Augustus was immersed, he 
would not speak to him. But he entered the service of 
Christ in *'the full assurance of faith" and wavered not 
on account of the paternal disfavor. 

He had been a teacher of music about three years when 
he obeyed the Gospel. His education, though not classi- 



198 THE LIFE AND TIMES OF 

cal, was good for that day. His tongue was **as the pen 
of a ready writer," and his manner exceedingly winning; 
and being full of zeal for the cause in which he had enlisted 
with all his heart, he soon began to speak in the church. 
He constantly grew in power and usefulness until, in 1851, 
his ability was so clearly demonstrated that hje was or- 
dained. He never* 'adopted the ministry as his profession," 
but, through the good providence of God, was led into the 
work and became "a good minister of Jesus Christ, nour- 
ished up in the words of faith and of good doctrine." He 
was an earnest, sound, and solid preacher, turned many 
to righteousness, and instructed the saints in the work of 
the Lord. 

But the beloved Fillmore's talent lay in his musical 
skill and ability. He w^as *' a sweet singer in Israel." 
Disease fastened itself upon him when he was only ten 
3'ears of age, and he was always thereafter a suflerer. 
This gave to his countenance an expression of sadness. 
He did not assert himself strongly, unless attacked upon 
his convictions, and then there were none stronger than he. 
In a quiet and unpretending way, he followed up all the 
general convocations of the Disciples, ever ready for what 
he could do, but never thrusting himself forward. The 
mistake of his life was the publication of too many books. 
Had he confined his lab(;rs to the perfection of three out 
of the dozen he issued, and then been blessed with the 
phj^sical ability to carry out the grand conceptions of his 
musical genius, his would, to-daj^ without doubt, have 
been the music of the whole body of Disciples. As it is, 
his soul-stirring melodies are favorites in hundreds of 
congregations, while scores of music-teachers minister 
instruction in *' the divine art," as they learned it from 
him. 



ELDER BENJAMIN FRANKLIN. 199 

Mr. Fillmore began to manifest his musical talent at a 
very early period. When only two or three years of age, 
and before he could sing any words, he would sit on his 
father's knee and sing the soprano of several simple tunes 
while his father sang the bass. When only sixteen years 
of age, he had so far advanced that he began to teach 
music, and his first compositions were made within two 
or three years afterward. The *' Song of Steam," and 
** Song of the Lightning," were great favorites for a long 
time, and are still sung in many places. The *' Old 
Brown Homestead," and *' The Wandering Boy," were 
pieces of so different a character, both in the composition 
and the power of voice required in singing them, as to 
dem(mstrate the wide scope of his genius and ability. 
The first two mentioned were sung Avith fervor and appro- 
bation by James Challen and Silas W. Leonard. These 
two men were musical preachers, and seniors of Mr. 
Fillmore, and by their approval helped to bring him for- 
ward ; and, no doubt but their advice, and what he him- 
self saw of the wants of the Disciples, turned his atten- 
tion at an early day to sacred music. The " Christian 
Psalmist," published by Leonard and Fillmore, appeared 
when the Litter was only twenty-four years of age. It was 
greatly revised and improved in subsequent editions, and 
probably had a more general circulation than any other of 
his publications, although its merits were certainly inferior 
to the " Harp of Zion," and the "Christian Psaltery." 
The ''Psalmist," however, met a great want, and appeared 
without a rival. 

Mr. Fillmore was somewhat embarrassed in the effort 
to produce standard works, by being committed to a 
newer system of musical notation. His first lessons in 
music were taken from Rev. Thomas Harrison, the inven- 



200 THE LIFE AND TIMES OF 

tor of a S3'stem of numeral notation. The difficulty of 
learning the round notes made the effort at something 
more simple quite popular for a time. But the perfection 
of the round note system, and the fact that the world's 
music is mainly written therein, wedded musicians to it. 

The first edition of the ''Christian Psalmist" was 
published in three parts, one part devoted to each of 
three systems of notation, but subsequently all in the 
numeral system. His next work was for the use of singing- 
schools and clubs, issued in 1849, and in Harrison's 
numeral notation. It was called the " Unirersal Mu- 
sician." While in the office of Burnet & Franklin, he 
published a periodical entitled The Gem and Mixsician^ 
devoted chiefly to musical literature. Two years later, 
he published the " Temperance Musician," a book which, 
as its name indicates, was devoted to temperance songs 
and glees. After this he abandoned the numeral system 
of Mr. Harrison and used the round notes, only substi- 
tuting a figure for the round spot of the note, and enclos- 
ing the figure between two perpendicuhir lines to represent 
the half and whole notes. In this method he published 
" The Nightingale," iu 1857, for singing-schools, " The 
Christian Choralist," iu 1863, and " The Harp of Zion," 
in 1864, books of church music. His books for the 
Sunday-school were the " Polyphonic," in 1863, and 
" The Little Minstrel" and "Violet," in 1867. In 1865 
he published a work in round notes, entitled *' The 
Christian Psaltery." 

In 1870, he was residing on a farm fourteen miles east 
of Cincinnati, where, on the 5th day of June, he closed 
his labors on earth and went over the river to join with 
other redeemed spirits in songs of praise 'round the great 
white throne. 



ELDER BENJAMIN FRANKLIN. 201 

Like most of the pioneers whom we have had occasion 
to mention in these pages, he was greatly assisted by the 
noble woman whom he took to be his wife. The Morn- 
ing Watch said of his family : *' He married Miss H. M. 
Lockwood. Sister Fillmore is a precious, good Christian, 
a sweet singer, and one of the best specimens of a preach- 
er's wife found anywhere. Their seven children were all 
alike — their * souls full of music' " The eldest is fol- 
lowing well in the footsteps of his illustrious father, as a 
preacher, a teacher of music, and publisher of music- 
books. 

As early as 1846, Mr. Franklin published the opinion 
that the ♦' Foreknowledge of God," referred to in the 
Scriptures, was not simply what God knew before, but 
rather that which he made known before it came to pass. 
He held, at the same time, that the " Eternal purpose of 
God," was, that " He would justify the heathen through 
faith," and not that he had, *' from all eternity," deter- 
mined to save some persons and permit others to perish 
without the opportunity of salvation — it was a purpose in 
regard to a plan or scheme, rather than a purpose as to 
individual human beings. 
^ Whenever he visited a community in which there were 
Regular Baptists or Presbyterians, he would preach one 
or two discourses on this subject. His popular style of 
address brought subjects, which had before been very 
miinteresting to the masses of the people, within their 
range. After he had repeated his discourse on those sub- 
jects until it had been thoroughly well-matured, the Dis- 
ciples in many places began to desire to have it in a more 
permanent form. On delivering it at Cincinnati, four of 
the resident preachers presented, in writing, a formal 
request for its publication. lu accordance with this 
10 



202 THE LIFE AND TIMES OP 

request, he wrote a sermon, entitled, '* A Sermon on 
Predestination and tlie Foreknowledge of God." It was 
stereotyped, and in July, 1851, offered for sale. In a 
very short time it was circulated and read wherever there 
were Disciples. 

Not long after the publication of this discourse it was 
delivered by the author in Carlisle, Kentucky, and many 
of the printed copies put into circulation in the commu- 
nity. James INIatthews, the Presbyterian minister at 
Carlisle, first replied to the discourse as delivered, and 
afterwards reviewed the printed sermon. On being in- 
formed of this by John Rogers, minister of the Church of 
Christ at Carlisle, Mr. Franklin wrote Mr. Matthews a 
letter " invitinir " him to a discussion of the differences 
between them. This opened a correspondence which was 
protracted from September 4th, 1851, to April 9lh, 1852, 
and filled seventy pages of the debate as afterwards pub- 
lished. It was a considerable debate of itself and grew 
very tedious to the readers of the Christian Age^ before 
whom it came in constantly-increasing installments. The 
propositions when finally agreed upon were as follows, the 
first being simply a synopsis of the sermon : 
*' Pkoposition First. 
'*In Elder Benjamin Franklin's Sermon on Predestimi- 
tion and the Foreknowledge of God, are found, — 

"First. Sundry points of doctrine, viz : 

"(A.) When God speaks of knowing cei-tain things, it 
is in contra-distinction from things which he does not ap- 
prove or make known as his. 

"(B.) The Foreknowledire of God is the knowledsfe 
which God has before given by the prophets respecting 
Christ and his sufferings.' 

*'(C.) God's elect arc the Apostles and Prophets. 



ELDER BENJAMIN FKAXKLIN. 203 

(D.) The object for which God's elect were chosen 
was to make known the Go^el. 

**Secoiid. Sundry interpretations of "Scripture. And, 
"Third. A declaration that the predestination of tlie 
extract from the Confession of Faith, given on page 4, is 
not the predestination of the Bible, nor auythiug like it. 
The four points of doctrine are iu opposition to sound phi- 
lology, correct philosophy, and the Scriptures of truth ; 
the interpretations of Sciipture do not convey the true 
mind of the Spirit; and the declaration respecting the 
doctrine of the extract is not true in fact. Mr. Matthews 
affirmed. 

* 'Proposition Second. 

*'The doctrine of Predestination, as taught in the Con- 
fession of Faith in the Presbyterian Church, and defined 
in chapter third, sections three, four and five, is unrea- 
sonable, un-scriptural, and in opposition to the spread of 
the Gospel of Christ. Mr. Fraidilin affirmed." 

The debate was held in Carlisle, conuneucing May 26th, 
and closing June 1st, 1852. Q'he propositions having been 
settle.!, and the disputants reined down to something defi- 
nite, the disagreeableness of the correspondence was for- 
gotten and the contest passed off pleasantly. Bntler K. 
Smith, who was present, wrote an account of it in the 
Christian Record^ in which he says : 

"The discussion was presided over in a very dignified 
and impartial manner by Ex-Governor Metcalf, Dr. 
McMillin, and Esquire Sharpe, all of Carlisle and vicinity, 
as moderators. It was opened ever}' morning by prayer 
from some one of the preachers, either of the Presbyterian 
or Christian Church, and was conducted throughout with 
the strictest propriety." 

The point iu the first proposition, that, "the elect of 



204 THE LIFE AND TI3IES OF 

God are the apostles and prophets/' was one that Mr. 
Franklin did not mean to affirul without some modification, 
although the terms of his proposition apparently exposed 
him to such a construction. He did not mean to deny that 
Christians are sometimes called the elect. His affirmation 
in the sermon, from which the proposition was condensed, 
was made with especial reference to the election and pre- 
destination referred to in the text, which was Ephesians 
1 : 4-6. The following paragraphs from the sermon illus- 
trate Mr. Franklin's views and the manner in which he 
treated the subject : 

** We shall now proceed to decide two important ques- 
tions. 1st: AYho are God's elect? 2d : What were they 
elected for? In our text, it is clearly stated that certain 
persons were chosen in Christ before the foundation of 
the world. These, all admit, were God's elect. The 
question then, is, who were they? They are not named 
in the whole connection, but are, by the Apostle, simply 
called ** us " and '* we." These pronouns occur a num- 
ber of times between the third and thirteenth verses, but 
the difficulty is to determine who is meant by them. Two 
positions have been taken in relation to this point, and 
contended for with much confidence, which we are well 
satisfied are wrong. These positions we must carefully 
notice befoie we proceed further. One of these is, that 
the persons chosen in Christ before the foundation of the 
world, and called *'us" and *' we," are all the saints. 
The other position is, that they are all mankind. Neither 
of these positions is correct, as can be easily shown." 

He then proceeded upon the evident truth that the an- 
tecedent of a pronoun will make sense if inserted in the 
place of the pronoun. ** If, when the Apostle says, 
** he hath chosen us in him before the foundation of the 



ELDER BENJAMIN FRANKLIN. 205 

world,' he meant * he hath chosen all the saints in him 
before the foundation of the world,' it will make sense so 
to read the passage. If he meant the whole world, by the 
words us and we, it will make sense, and give his mean- 
ing, to insert the words all the ivorld, in the place of the 
words us and we. This rule is universally admitted.'* 
That it cannot mean all mankind, nor even all the saints, 
was argued from the contrast in the expressions, "we 
who first trusted in Christ," and *'in whom ye also 
trusted." Rejecting, therefore, these positions as absurd 
he concludes : 

*'Can the Apostle mean the Apostles and Prophets? 
Let us try the same rule again. * In whom, also, the 
Apostles and Prophets have obtained an inheritance, 
being predestinated according to the purpose of him who 
worketh all things after the counsel of his own will ; that 
the Apostles and Prophets should be to the praise of his 
glory who first trusted in Christ ; in whom ye also trusted, 
after that ye heard the word of truth — the Gospel of your 
salvation.' There was some propriety in speaking of the 
Apostles and Prophets having obtained an inheritance in 
Paul's day, of their first trusting in Christ, and the Ephes- 
ians also as well as the Apostles and Prophets." 

The argument on the Foreknowledge of God he summed 
up as follows : 

** It is clear, that it will not do to say, that God speaks 
of his Foreknowledge in contradistinction from what he 
did not know before. All knowledge must be present 
with the Infinite Being, and cannot be said to be fore- 
knowledge or after-knowledge, as in reference to man. 
It is therefore clear, that where the Scriptures speak of 
the Foreknowledge of God, they do not simply mean 
what he was acquainted with before, but must have ref- 



206 THE LIFE AND TIMES OF 

erence to something else. Without any speculation, 
therefore, we will appeal directly to the law and to the 
testimony. 

*' Him being delivered by the Determinate Counsel and 
Foreknowledge of God, ye have taken, and by wicked 
hands have crucified and slain.' (Actsii; 23). In this 
passage we have two of the strongest expressions of this 
kind found in the whole Bible, viz : ' The Determinate 
Counsel,* and ' The Foreknowledge of God.' What is 
the import of these terms? The following passage is on 
the same subject, and is a full and complete explanation 
of the one just quoted : 'But these things which God 
before had showed by the mouth of all his holy Prophets, 
that Christ should suffer, he hath so fulfilled.' (Acts iii ; 
18). It will here be seen that what is called ' The De- 
terminate Counsel and Foreknowledge of God, in the 
second chapter, is called, ' those things that God had 
shown by the mouth of all his holy Prophets,' in the 
third. This defines the Foreknowledge of God to be the 
knowledge which God has before given by the Prophets, 
concerning Christ and his sufferings. The following, it 
appears to us, throws some further light on the subject : 
*And the Scripture, foreseeing that God would justify 
the heathen through faith, preached before the Gospel 
unto Abraham, saying, in thee shall all nations be blessed.' 
(Gal. iii; 8). Now, the same that is meant by Fore- 
knowledge in the former passage, is meant by foreseeing 
in this ; the amount of all which is, that God showed 
before in the Scriptures that he would send Christ into 
the world, that he should suffer, and justify the heathen 
through failh ; and in making this great matter known 
before, he, in promise, preached the Gospel to Abraham." 

It was about this time that Spiritualism took its rise ia 



ELDER BENJAMIN FRANKLIN. 207 

the "Rochester Knockings." A Miss Fox and a Mrs. 
Fish claimed to be mediums of communication between 
living people and the spirits of the dead. At first they 
sat at a table with their hands upon it, and the spirits 
commuuicated by distinct thumps or knocks. They 
would answer direct questions (so the mediums said), by 
one or two raps for "yes," or " no," as requested. If 
longer communications were desired, the letters of the 
alphabet were named in succession, the " spirit " rapping 
when the required letter was pronouuced. 

The first discovery was soon eclipsed by others of much 
more importance. The spirits, or the mediums, or both 
together, shortly discovered some process or power which 
could be employed, by which the spirit could use the hand 
of the medium and write the communications. Ere long, 
the superior inventive genius of these spirits] (in the body 
or out of the body, as the case might have been) con- 
trived how to dispossess the spirit of the medium so far 
as to take possession of his tongue and talk what he had 
to say And finally, the credulous have been astounded 
by the " materialization " of spirits, until a cotemporary 
author and philosopher of considerable note has been per- 
suaded that, with the assistance of a young lady for a 
medium, he could feel the soft pressure of the spiritual 
hand and the warm spiritual breath ! Spiritual seances 
are now so common that they attract but little attention 
and — necromancers are as numerous as they were in 
the days of Moses and of King Saul. 

The "Rochester Knockings," or "Spirit Rappings, * 
created, in a short time, considerable excitement through- 
out the country, and were everywhere the subject of 
remark. The secular as well as the religious press, regu- 
larly reported the proceedings and added every variety of 



208 THE LIFE AND TIMES OP 

comment, Mr. Franklin at once took a position which 
he never afterward had occasion to modify. He regarded 
the Holy Spirit of God as the sole revealer of the spir- 
itual things which belong to man's eternal well-being, and 
denounced every pretended revelation from any other 
source, as a sham and an imposition. He at once insti- 
tuted a comparison between the pretended communications 
by the " Rochester Knockings," and the sublime revela- 
tions in the Gospel. He said : 

** How any one who has ever given the least degree of 
attention to the spiritual communications contained in the 
Bible, and the evidences attending them, could give the 
least credit to the ' mysterious noises ' in question, we are 
unable to see. These noises, or knockings, bear not the 
most distant resemblance to any spiritual communications 
ever made, so far as disclosed in the volume of God. 
* * * No doubt knockings, noises, etc., have been 
heard, and things have been seen, which the spectators 
could not account for, and things which we would have 
been just as unable to account for, as any who were pres- 
ent, and yet not half equal to the works of the magicians, 
which, we know, were all deceptions. But what evidence 
have we that every knocking which we cannot account 
for is a spiritual communication? When Moses and 
Elias held converse with our Savior in the mountain of 
transfiguration, they did not do so by knocking, jolting 
tables, chairs, etc., but they spoke to him. The Spirit of 
God has always spoken to man when he made communica- 
tions, and confirmed his word by mighty displays of super- 
natural power. He did not depend upon knockings to 
make his communications nor to confirm them when 
made.** 

Mr. Burnet, a year later, indulged in a little pleasantry 



ELDER BENJAMIN FRANKLIN. 209 

over what he evidently thought was a solution of the 
mysterious rappings. We quote enough to show how, 
as he supposes, a complete exposure had been accom- 
plished : 

*'Dr. Lee, in the New York Tribune of the 25th of 
February, 1851, seems to have caught the Fox and the 
Fish, and laid the spirits, though I have no idea that he 
has lassooed * the Prince of the power of the air.' Suc- 
cess to him. The heroines of *'the mysteries" (?) are 
Mrs. Fish and Miss Fox. The Doctor having obtained 
permission, in a select company, and on a challenge, ad- 
justed the limbs of the ladies and subjected them to 
pressure in the region of the knees, so as to arrest the 
action of certain muscles and bones, and lo, all the 
* mighty spirits of the vasty deep ' being invoked were 
dumb ! The alphabet could not rouse them. The potent 
obracadabra — the A, B, C — is powerless I The charm of 
the epigrammaton has perished between the Doctor's 
hands. It is squeezed to death ! * * * Many per- 
sons, by a dislocation of the fingers or toes, have the 
power to make knockings in connection with a sonorous 
body. These females, by an unusual relaxation of the 
knee connections, did the same, when their feet were 
upon the floor. They were detected by placing their feet 
upon a cushion. This diminished the sound. The con- 
striction of the movable parts brought it to an end. The 
whole imposture, which added to the demerit of a cheat 
more bungling than the poorest of the Egyptian false 
miracles wrought by Jannes and Jambres, the sin of pro- 
faning the name of God and the spiritual condition of the 
dead, never could commend itself, but to the unsettled 
and marvelous, or the skeptical, who show a strange pro- 
clivity towards any wonder, however absurd, if it does 
not claim the Bible for its origin." 



210 THE LIFE AXD TIMES OF 

This doctrine of Spiritualism, within two years after its 
appearance in Rocliester, entered the ranks of the Disci- 
ples, where it created no small stir, and finally led Mr. 
Franklin to wTite in such a way as to bring upon himself 
for the first time, but unjustly, the charge of proscription. 

Jesse B. Ferguson was then a young man of no incon- 
siderable ability ; and, by his popular manners and ora- 
torical powers, had won himself into the position of reg- 
ular preacher in the Church of Christ, at Nashville, 
Tennessee. His popularity raised his conceit of himself 
to a very high degree, and he felt impelled to become the 
discoverer of some new doctrine and a leader in its ad- 
vocacy. Spiritualism suggested his opportunity, and 1 
Peter iii : 19, and iv :6, were his texts. His doctrine was 
that the Gospel is preached to the dead, and that spirits 
in Hades are permitted to accept the Gospel and be saved 
throuirh Christ. It was virtually Restorationisra, thouo-h 
presented from a newer stand-point. From this inter- 
pretation of the Scripture it was- no difficult matter to 
glide into Spiritualism. And when Alexander Campbell 
went to Nashville, with the open purpose to arrest the 
heresy which Mr. Ferguson had established there, the 
latter pretended to have a communication from Dr. Will- 
iam E. Chaiining, who, on earth, had been a distinguished 
Boston preacher, but was then an inhabitant of the 
seventh sphere in Hades, instructing him to have nothing 
to do with Mr. Campbell. He w\as obedient to the visio 
inferna, and thereby escaped the damage sure to follow a 
personal rencounter with Mr. Campbell. 

But there w^•ls another force which Mr. Ferguson could 
not elude. The periodical press was at work, and news- 
papers were sent into every community. Among these 
there was none more potent than Christian Age. Its cir- 



ELDER BENJAMIN FKANKLIN. 211 

dilation was large and widely extended. Its editor had be- 
come known thronghout the brotherhood, and he was 
everywhere respected. The leadership of Alexander 
Campbell, as far as the Disciples ever acknowledged 
hnman leadership, wasnnquestioned ; but he was a teacher 
of teachers, a leader of lending men, through whom his 
mighty influence was exerted, and he was now growing 
old. Benjamin Franklin, on the contrary, was a man of 
the people. He spoke and wrote in the language of the 
masses of the people, and he was now in the full vigor 
of his manhood. The people read his writings and hon- 
ored him with their unbounded confidence. He was un- 
questionably, from this time forward, and for several 
years, the most prominent man among the people engaged 
in the work of restoring primitive Christianity. 

When, therefore, the Christian Age called Mr. Fer- 
guson to account he was compelled to respond. He had 
been for some time editor of the Christian Magazine, aud 
was inculcating his uew doctrines through that medium, 
as well as from the pulpit of the Nashville Church. The 
State organization of the Disciples in Tennessee had de- 
pended upon the Magazine as their organ. The voice of 
the Age, united to that of Mr. Campbell and the Millenial 
Harbinger awakened both the Church in Nashville and the 
State oiganization to a realization of their responsibility 
in perniiiting ^Ir. Ferguson to go on in such positions of 
public trust. Threatened with the loss of his positions, he 
was under the necessity of making a self-defence. With 
this defence we have nothing to do now, especiall}^ except 
in so far as the charge of proscription is concerned. 

It had been intimated to Mr. Ferguson that he could 
entertain these views as his private opinions and that none 
would incline to disown him on that account. To this 



212 THE LIFE AND TIMES OP 

suggestion he responded: *'While I have never confined 
my ministry to any single dogma or idea, my views of the 
future world inspired all my efforts, and had much to do 
in giving me whatever of honor I might possess under God 
of directing the minds and lives of men religiously. They 
have been avowed on all occasions that demanded an 
avow^al. They are known to all who have any direct re- 
sponsibility for my fellowship as a Christian or a Christian 
minister ; and it is known to all such that I must either be 
fellowshiped with them or disowned by them.** Thus 
he formed a direct and final issue with his brethren, and 
when they refused to recognize one who preached his doc- 
trine as "a good minister of Jesus Christ, nourished up 
in the words of faith and of good doctrine, ^^ and he saw 
that their repudiation of him was owing to influences as 
far away as Cincinnati and Bethany, he cried out that he 
was proscribed by * -not very reputable means," and com- 
plained of "foreign intermeddling influences." This was 
as early as Januar}^ 1853, and before he had developed 
all that he was capable of doing and willing to do in the 
way of schism. 

Mr. Franklin's response to his complaint of proscription 
and tyranny sets forth some things that ought to have 
weight with all men in forming their opinion of him in 
this regard. He has piobaMy never made a clearer nor 
fuller statement of a. I that pertains to the influences ex- 
erted by men, socially and ecclesiastically. He says : 

"The attempt of our brother is at fault in another par- 
ticular. He is tryin:^^ all the time to work himself up into 
the belief that he is almost a martyr, if not for the truth's 
sake, for the sake of the liberty of speech. But m this he 
must fail. He has Ixen heard, read after, and si/mpa- 
thized with, by those who had sympathy with his doctrine, 



ELDER BENJAMIN FRANKLIN. 213 

all over the land. No synod has been employed against 
him. IS'o ecclesiastical authority has interposed. No at- 
tacks have been made npon his character. All who speak 
of the matter, speak of it as a matter of regret, for they 
love him. What means then, have been employed against 
him ? Written arguments, showing that his interpretation 
was incorrect. This w^as done, too, after inserting his in- 
terpretation in his own words, and the best argument he 
conld produce in favor of it. Where then is tlie ground 
of complaint? He is certainly too much of a man to make 
all this ado because his arguments have been replied to. 
Does he complain of the BetJiany power? If so, what shall 
be done? Is it best to circumscribe this power? Shall 
we pass a law, or put forth some kind of an edict, prohib- 
iting Alexander Campbell from reviewing our interpreta- 
tions of Scripture, alleging that his power in that direc- 
tion is popish and tyrannical? Is it true liberty of 
speech to allow everybody else to review erroneous inter- 
pretations, and show w^herein they are wrong, but to de- 
prive Alexander Campbell of this liberty ? Or is it the 
case, that when a man gets a very great name and influ- 
ence, that he has no right to speak, because what he says 
will be regarded? Surely he has the same liberty of 
speech and of the press with other men. 

**But after he and Brother Ferguson say all they have 
to say on the point in dispute, every man has a right to 
make up his own verdict as a juror in the case, and this 
right the brethren will not relinquish. Where, then, is a 
decision to come from? As brother Ferguson Las taken 
the Christian 3 fag azine to publish upon his own individ- 
ual responsibility, perhaps the first decision of importance 
will come from the subscribers. If they are satisfied w4th 
his course, and intend to sustain him, they will contiime 



214 THE LIFE AND TlxMES OF 

to take his paper ; if not, they will discontinue. Another 
decision must come from the Church in Nashville. She 
cannot avoid it. If she retains him as her pastor, she 
justifies brother Ferguson, and decides against those who 
oppose him ; if not, she decides against him. 

"Another decision will come from the brotherhood and 
churches at large. If brother Ferguson claims the right 
to write and preach what he pleases, regardless of all the 
remonstrances of the brethren, they will most certainly 
claim the right to decide whether they can fellowship him 
or not ; and if any oue church claims the right to hold him 
in her fellowship, while he preaches doctrine subversive 
of the whole Christian argument, other churches will claim 
the right to determine whether to feUowship that church." 

In a very short time all these decisions went against 
Mr. Ferguson. The members and the Churches of Christ 
declined to have any thing to do with him, and * 'he went 
out from us because he was not of us." Mr. Graves, the 
editor of the Tennessee Baptist, published in Nashville, at 
that time, gave a pretty full and fair account, as viewed 
from his standpoint, of the Ferguson defection. The next 
week after his article appeared he was attacked by two 
persons, one a member of Mr. Ferguson's church and the 
other an adviser, with a club and a pistol, but happily 
escaped with no serious injury. Infidel and Universalist 
papers had vied with each other in complimentary notices 
of the apostle of the new doctrine, calling him the ''Young 
America of theology," and delineating the "moral ten- 
dency of this more liberal theology." After Mr. Graves 
had been clubbed and shot at, the editor of the Age said : 

" When the Star in the West shall next set forth the 
moral tendency of this more liberal theology, taking Mr. 
Fergu;<on into his arms, publishing to the world that * he 



ELDER BENJAMIN FRANKLIN. . 215 

is fully with us,' he may here find an illustration practi- 
cally demonstrative. He can also see the morality and 
honesty developing itself, in the pamphlet published, con- 
taining the correspondence between the churches in Nash- 
ville and New Orleans, and the 'Rev.' J. B. Ferguson, with 
certain parts suppressed for certain sections of country/' 

The charge of proscriptiveness was made in several 
instances after this, but in all cases it happened that his 
proscriptiveness consisted solely in the fact that his influ- 
ence was more potent than that of those who raised the 
cry against him. He used no means, for he possessed no 
other that he could have used, but his own personal influ- 
ence, in his attacks upon men and measures, and he made 
no attacks except when he believed that the actions of men 
or their measures were calculated to impede the progress 
of the truth. In that case, he was unsparing of either 
men or measures. But other men talked and wrote with 
the same freedom that he did, and he gave them the use 
of his columns to say the best and the worst things they 
could say against him. Under these circumstances, it is 
not strange that, in the end, the jDeople justified him in 
his course. 

It was stated in the preceding chapter that the CJiristian 
Age was conducted in 1852 by Jethro Jackson, as pub- 
lisher, and B. F. Hall, as editor. Mr. Jackson continued 
to be publisher until May, 1853, when the paper was 
turned over to the ** American Christian Publication So- 
ciety." Mr. Hall did not continue to edit the paper quite 
one year. In December the familiar announcement of 
** Benjamin Franklin, Editor," appeared at the head of 
the editorial page. It was essentially Mr. Franklin's 
paper, and without him it could not succeed. He had 
made a reputation which would sustain a periodical publi- 



216 THE LIFE AND TIMES OF 

cntion well, and which was as necessary to its moral sup- 
port as subscribers were to its financial support. In the 
Methodist Church the Advocates are all uuder the owner- 
ship and management of the Conference. The editors are 
employed under the Conference, and work according to 
instruction. They, in a great measure, sink their indi- 
viduality in a denominational enterprise. But Mr. Franklin 
was all himself, and held himself responsible only to his 
subscribers and to the Great Head of the Church. His 
readers wanted the paper because he was the editor, and 
not because it was a denominational organ. Their relation 
was as personal as that of a preacher and his regular audi- 
ence. Indeed, the Disciples have never been brought up 
to the idea of supporting a denominational organ, and 
when called upon in that way th<'y refused to respond. 

After the Publication Society took charge of the paper, 
Mr. Franklin continued to be the editor for something 
more than a year. But there were too many directors to 
the concern. The managers lacked unanimity and experi- 
ence, and Mr. Franklin was too independent for the sub- 
ordinate position in w^hich he found himself. The arrange- 
ment fell through in 1854, Mr. Franklin surrendering the 
editorial pen and binding himself not to publish an}' 
periodical for a specified time. The Christian Age main- 
tained a languishing existence until in 1858, when it sur- 
rendered, body, soul and spirit, to him who had made it 
what it was. In the meantime, ]\Ir. Franklin's bond having 
expired, he had started and published for two years a 
monthly periodical, in pamphlet form, entitled the Ameri- 
can Christian Heview. 

While residing at Hygeia, Mr. Franklin made a num- 
ber of Evangelical tours in Indiana, Ohio and Kentucky. 
These tours usually were not extended through a greater 



ELDER BENJAMIN FRANKLIN. 217 

period than two or three weeks, and were not attended 
with other than such incidents as are common to pro- 
tracted meetings. He had not yet given himself to the 
work of a traveling evangelist, as he did after the pub- 
lication of the American Christian Review^A^ commenced. 
He was engaged regularly between the church on Clinton 
street, Cincinnati, and the church in Covington, Kentucky, 
from 1850 to 1855. 

On stopping the Reformer and giving up his interest 
in the Age to Mr. Burnet, he removed to Cincinnati, 
taking up his residence in the northwestern part of the 
city, convenient to the church on Clinton street, for 
which, at that time, he was laboring. 

This church grew steadil}^ but not remarkabl}^ under 
his ministry. He was out of his place, and financial 
embarrassments discouraged him. His income was so 
small that it was with the utmost difficulty he could sup- 
ply his family with the common necessaries of life. One 
morning his family had called upon him for some money. 
He had only one dollar in his pocket, and replied that 
he must keep that for a contingency in his own engage- 
ments. After breakfast he started to the post-office, 
and on the way was so piteously entreated by a person 
who begged help that he gave away his only dollar. 
Before returning to his family, he was called on to offi- 
ciate at a wedding, and did so, receiving for his services 
a fee of twenty dollars. With a lighter heart (a result 
often produced in this mundane sphere by greater heavi- 
ness in the pocket) he started home. But on the way 
he was arrested by a man who had observed that his only 
suit was quite thread-bare, and led into a tailor-shop 
to be measured for a full outfit — the gift of the kind- 
hearted brother in Christ who had him in charge. This 



218 THE LIFE AND TIMES OP 

done, he went home to his family iu great glee and 
related the incidents of the day, which he looked upon 
as a special providence of God. 

The combinations of circumstances in human life are 
often very remarkable. Here was a man whose tongue 
and pen were famed far and near. Thousands of people 
throughout four great States had listened with rapt 
attention while he spoke the "things concerning the 
Kingdom of God and the name of Jesus Christ." Many 
thousands more throughout the United States, the Do- 
minion of Canada, and in England, had looked with 
pleasure for the coming of the periodicals filled with 
effusions from his pen. Yet, owing to a little financial 
blundering, often one of the distinctions of great men, he 
is so poor that the paltry sum of twenty dollars brings 
gladness and relief to his needy family, as did the fall of 
manna to the hungry Israelites in the wilderness. But he 
was at the same time laying up abundant treasures 
"where moth and rust do not corrupt, and where thieves 
do not break through and steal." 

His family was just at this time the heaviest burden it 
had ever been. He had then eight children, all of whom, 
except the eldest, who had learned the printer's trade, 
were wholly dependent upon him for their support. His 
wife was unhappy to live in the city and be in such strait- 
ened circumstances. But he was not the man to be over- 
come by misfortune and give way to despondency. He 
trusted in God, and went on with his work through every 
dark day. He was a very successful evangelist, and knew 
that after a good meeting the members of the church were 
usually quite liberal. His necessities often led him to 
beg off from his regular appointments to hold protracted 
meetings. 



ELDER BENJAMIN FRANKLIN. 219 

Although he never gave way under the pinchings of 
poverty, he was nevertheless sensitive on the subject, and 
his iinngi nation a little excitable in regard to the de- 
meanor of others toward him. An amusing incident in 
the Clinton Street Church gave him considerable anxiety 
during the twent3^-fQur hours that he remained in igno- 
rance of the cause of the incident. One Sunday morning 
two of the members of the church, women of age and of 
verj' grave demeanor on all ordinary occasions, in the 
midst of his discourse fell into an uncontrollable excite- 
ment of mirth. They laughed incessantly for some min- 
utes, and did not recover entirely before the adjournment 
of the meeting. Knowing his sensitiveness to any con- 
fusion in the audience, the}^ several times glanced toward 
the preacher, half in fear lest he might call general atten- 
tion to them. Their actions were misconstrued by him, 
and he beo;an to imasjine that there must be somethino: 
wrong in his manner or in his personal appearance. He 
persevered to the end of his discourse, finding the end 
rather sooner than he would have done under ordinary 
circumstances, and closed quite abruptly. Next day, the 
affair still preying upon his feelings, he called on one of 
the ladies and asked her to tell him what they were laugh- 
ing about. It was Easter Sunda}'. One of the sisters 
had colored some eggs on Saturday, and on Sunday morn- 
ing had slipped them into her pocket to deliver to some 
grand-children whom she had no doubt would be at meet- 
ing. By some mishap one of the eggs was uncooked. 
While listening attentively to the discourse, she had oc- 
casion to use a handkerchief, and, reaching into her 
pocket for it, thrust her hand into the uncooked egg, 
which, meantime had been broken. She drew out her 
hand, smeared and dripping with the contents of the 



220 THE LIFE AND TllVIES OF FRANKLIN. 

broken egg, and showed it to her companion. The result 
is before the reader. The explanation was entirely satis- 
factory to their anxious minister. 

The year 1852 was the last in which he ever experienced 
the pinchiugs of poverty, although he never reached the 
affluence which many have supposed, and to which his im- 
mense success as an editor and publisher entitled him. He 
was, to the last, comparatively a poor man, and left an 
estate considerably below ten thousand dollars. He 
never lost anything by speculation, for he never specu- 
lated. But, trusting that other persons were as fair and 
unselfish as himself, he made unhappy combinations, such 
that others often shared and sometimes wholly engrossed 
the profits of his labors. His services were in demand 
again, in 1853, as editor of the Chistian Age. This in- 
creased his income, while others of his children became 
partly self-supporting and thus lessened his expenses. 
His salary as a preacher was about the same time advanced 
two hundred dollars per annum. From that time forward 
his family had all the necessaries and many of the com- 
forts of life, and began to be upon a level with the society 
in which they were compelled to move. 



CHAPTER Xn. 

IN the earlier history of the effort to restore* primi- 
tive Christianity to the world, the attention of the 
Disciples was given principally to a contest with 
outside parties. The o^reat controversy was on denomi- 
nationalism, regeneration, baptism and Universalism. On 
these subjects the Reformers were agreed among them- 
selves and unitedly opposed the religious parties around 
them. 

But a time came when Disciples were not of one mind. 
Several questions arose on which they disagreed and 
arsfued — one ao^ainst another. Well had it been for the 
great work which God had committed to this people, had 
argument been heeded. But unfortunately argument was 



♦Objection has been raised by many thoughtful persons to the term 
"reformation ," or *' current reformation." It is claimed that the movement 
was not to reform existing institutions, but to restore lost ones. If it be ad- 
mitted that Christianity was lost to the world— that there was no preaching 
of the Gospel and no acceptable worship of God when the Campbells and 
Walter Scott began their distinctive work, the objection would seem to be 
well grounded. It is probable, however, that no one would be willing to 
assume so much as this. The argument which would support this assump- 
tion would cut off all the worshi[^)ers for several centuries and leave the 
world for the same time without the tr.ue church. It seems more in accord- 
ance with the facts of the case, to assume, on the one hand, that there are 
worshippers whom God will accept and approve, and who constitute the 
true church, but that, on the other hand, there are among these worshippers, 
departures from the ancient order, by leaving out some thinsrs required and 
by introducing things not required. To bring in again whatever has been 
omitted, is " restoration.'* To restore what has been lost, and strike out 
what has been added in the worship of an exi.sting church, is certainly " ref- 
ormation." Wherever the truth may lie, the distinction is a finer one than 
the masses will appreciate. We have, therefore, in the text of this work 
used the terms interchangeably, and think we shall be undei stood by all our 
reade'rs. 



222 THE LIFE AND TIMES OF 

followed by contention, and contention by bitterness and 
alienation. It is greatly to be feared that the end is not 
near. God knoweth ; may He overrule evil for good ! 

We now come to the place where it devolveb npon us 
to give the history of the subjects discussed by the Re- 
formers among themselves. We regard this as the most 
difficult and delicate part of the work we have under- 
taken ; because, while historical accuracy requires a full 
statement of both sides, individual convictions incline us 
constantly to one side, in the endeavor to trace the his- 
tory of one of the most prominent participants. And, 
furthermore, the controversy still rages, and the minds of 
many are so blinded by prejudice that a calm and dispas- 
sionate view of these matters is next to impossible. 

These subjects of discussion may be included under the 
followins: 2*eneral headings : 

1st. Congregational Independency. 

2d. The Eelations of the Ministry to the Church. 

3d. Expediency in the Worship. 

These general headings require several sub-divisions 
which will be given below. 

I. Congregational Independency. 
Thomas Campbell and his son, Alexander Campbell, began 
their career as religious teachers in the old Scotch Seceder 
Church, which was Calvinislic in doctrine and Presbyterian 
in church polity. Soon after their emigration to the United 
States they became convinced that infant church member- 
ship and sprinkling for baptism were unauthorized in the 
word of God. Acting upon this conviction, of course 
soon cut them loose from Presbyterianism. They were 
immersed and united with the Regular Baptists, the 
church in which they took membership belonging to the 
Redstone Association. On account of Alexander Camp- 



ELDER BENJAMIN FRANKLIN. 223 

bell's views of reformation, a coalition against him was 
formed in the Redstone Association in 1824. Meantime 
he and a number of otiiers, impatient of the intolerance 
of this Association, and suspecting that an effort would be 
made to expel them, had obtained letters from the Brush 
Rim Church and organized the Wellsburg Church, which 
sought and found admission into Mahoning Association. 
The next letter from the Brush Run Church to Redstone 
Association was borne by a committee among whom the 
name of Alexander Campbell did not appear, although he 
attended the meeting of the Association as a spectator. 
The circumstance attracted imjiediate attention, and some 
time had been occupied with the question of accepting the 
letter, wiien Mr. Campbell was openly asked why his 
name did not, as usual, appear as one of the messengers. 
He arose and with great gravity observed, that he was 
not a member of the Brush Run Church, but of the AVells- 
buroj Church, which did not belons^ to that Association. 
Their look of blank amazement on learning how they had 
been outwitted, was afterward described by Mr. Camp- 
bell in a manner that showed his evident satisfaction with 
the result. 

The greater liberality of the Mahoning Association was 
shown at the outset by the admission of the Wellsburg 
Church on a statement of belief written by Alexander 
Campbell, which concludes with the following sentences : 

'*Our views of the Church of God are also derived from 
the same source, and from it we are taught that it is a 
society of those who have believed the record that God 
gave of his Son; that this record is their bond of union ; 
that after a public profession of this faith, and immersion 
into the name of the Father, Son, and Holy Spirit, they 
ax'e to be received and ackuowleded as brethren for whom 



224 THE LIFE AND TIMES OF 



Christ died. That such a society has a right to appoin 
its own bishops and deacons, and to do all and everything 
belonging to a Church of Christ, independent of any au- 
thority under Heaven."* 

The Mahoning Association will also be remembered by 
our readers as the association which emploj'ed Walter 
Scott as a traveling evangelist (a very unusual thing for 
a regular Baptist Church) , and did not censure him when, 
afterward, he preached baptism for the remission of sins. 
And as still further showing its unexampled freedom from 
the partisan spirit usually incident to such bodies, and 
especially in those days, we mention the fact that J. Mer- 
rill, John Secrist, and Joseph Gaston, three ministers of 
the *' Christian Connection" who were present at the 
session of the association held at New Lisbon, in 1827, 
were, by resolution, invited to seats in its counsels. 

Notwithstanding the fact that this association was so 
liberal, and so clear of any acts of ecclesiastical tyranny, 
there grew up, within ten years after its formation, a sen- 
timent of opposition, which, in 1830, dissolved the asso- 
ciation. The opposition was not, of course, on account 
of anything it had done, but of which it might attempt to 
do, and what other such bodies were known to have done. 
It was believed, by a majority of the Reformers, that any 
ecclesiastical council, of whatever form, was a dangerous 
expedient. John Henry made the motion for a dissolu- 
tion. Walter Scott favored it. The previous question 
(a motion of itself always indicating an excited state of 



} 



* '• History of the Disciples in the Western Reserve," p. 33. The last 
sentence above quoted is the statement of a radical view of the subject we 
now have in hand, that some of Mr. Campbell's cotemporaries were hardly 
prepared to accept, but to which, as a body, the Reformers were soon 
brought. 



ELDER BENJAMIN FRANKLIN. 225 

discussion) was moved, and in less time than it takes to 
write an account of it, Mahoning Association was dis- 
solved forever. 

Alexander Campbell was present, and deplored the 
action which he was powerless to prevent. The icono- 
clasts thought their conclusions followed, by regular and 
natural sequence, from the principles taught by Mr. 
Campbell and approved by themselves. In the Millen- 
nial Harbinger, for 1849, p. 272, Mr. Campbell wrote as 
follows : 

**I have before intimated my approval of the Baptist 
Association formulas, pruned of certain redundancies and 
encroachments upon faith, piety, and humanity. I was 
present on the occasion of the dissolution of the * Maho- 
ning Baptist Association *' in 1828, on the Western 
Reserve, State of Ohio. With the exception of one oIk 
solete preacher, the whole association, preachers and 
people, embraced the current reformation. I confess I 
was alarmed at the hasty and impassioned manner in 
which the association was, in a few minutes, dissolved. I 
then, and since, contemplated that scene as a striking 
proof of the power of enthusiasm and of excitement, and 
as dangerous, too, even in the ecclesiastical as well as 
political affairs. Counsel and caution, argument and re- 
monstrance, were wholly in vain in such a crisis of affairs. 
It would have been an imprudent sacrifice of influence to 
have done more than make a single remonstrance. But 
that remonstrance was quashed by the previous question, 
and the Regular Baptist Mahoning Association died of a 
moral apoplexy in a quarter of an hour. 

*♦ Reformation and annihilation are not with me now, 
as formerly, convertible or identical terms. We want 
occasional, if not stated, deliberative meetings on ques- 
11 



226 THE LIFE AND TIMES OP 

tions of expediency in adaptation to the ever changing 
fortune and character of society." 

Mr. Hayden* calls this "a turning point in our histo- 
ry," and makes a comment upon it which sets forth so 
clearly the points of discussion involved, as viewed by 
one who favors general conventions and ** concert of ac- 
tion among us for evangelical purposes," that we quote it 
entire : 

'*1. For three years of unparalleled success we had 
organic unity of the churches, and harmony of action 
among the preachers. At New Lisbon one evangelist 
was sent out ; at Warren, two ; at Sharon, four ; the as- 
sociation in this acting as a delegate body only for evan- 
gelic purposes. 

'' 2. At the dissolution of the association the system of 
evangelization under the auspices and direction of the 
brotherhood, ceased and perished. No one was sent out 
by that body, as it ceased to be ; nor by the yearly meet- 
ing, for no such power wiis then assumed by the ' yearly 
meeting,' nor has been since. 

*'3. Then perished the principle of concert of action 
among us for evangelical purposes ; and it lay dormant 
for years. 

'*4. Therefore we have been, in this respect, in a state 
of apostacy from our first principles. 

<'5. Due discrimination was not made between the evan- 
gelical, which was right, useful, and not liable to danger- 
ous results ; and the ecclesiastical, against which the op- 
position was directed ; and that in the overturn of the one, 



♦A. S. nayden is the author of the excellent *' History of the Disciples in 
the AVestern Reserve," above quoted. It is a volume of considerable merit, 
and very valuable to one who desires to be well informed on the early history 
Qf our cUurt to restorq the '* ancient ordev "' \a the churches, 



ELDER BENJAMIN I'RANICLIN. 227 

which was, perhiips, liable to objections, the other was 
destroyed, which was the true principle, and onglit to have 
been carefully preserved, guarded, and perhaps improved. 
"6. Efforts, unavailing, were often made in our yearly 
meetings afterwards, to revive the evangelical feature of 
the lost association ; pleaded for by our own example and 
history, and by the increasing testimony of our experience. 
*'7. Wise men saw the evil, and deplored the result at 
the time and afterwards ; as Bennjah Austin, William 
Hayden, whose persistent appeals for its rcsuscilation 
provoked man}', and by Mr. Campbell." 

After the Association had been dissolved, Mr. Campbell 
proposed an annual meeting for preaching, for mutual ed- 
ification, and for making reports of the progress of the 
Gospel among men. A meeting of this kind, having no 
ecclesiastical prerogative or authority over the churches, 
was not displeasing to those whose votes had annihilated 
the Association, and was readily agreed to by all. The ap- 
pointment for snch a meeting was made before the Disci- 
ples left the place. Such was the origin of the "yearly 
meetings" in Ohio, across the lakes in Canada, and in 
some other parts of the country. 

Mr. Campbell seems to have acknowledged some change 
in his views on this subject. In the extract above given 
from the Harbinger, and written in 1849, he says ; "Ref- 
ormation and annihilation are not with me now, as for- 
merly, convertible terms." He also declares his "approval 
of the Baptist association formulas, pruned of certain re- 
dundancies and encroachments upon faith, piety, and hu- 
manity." But, according to his views "formerly" enter- 
tained and most emphatically expressed, such a "pruning" 
would cut those formulas all away. In the letter written 
by him on making application for the admission of the 



228 THE LIFE AND TIMES OP 

Wellsburg Church into the Mahoning Association, he cle- 
chires that a congregation of Disciples is a society which 
*'has a right to appoint its own bishops and deacons, and 
to do all and everything belonging to a Church of Christ, 
independent of any authority under heaven." This letter 
was written in 1824, the year in which Mr. Campbell wrote 
his '*Essays on Ecclesiastical Characters, Councils, Creeds, 
and Sects.'' In the third of these essays, published in 
the Christian Bajptist^ Vol. I, No. 12, he says : 

**In the two preceeding essays under this head, we par- 
tially adverted to the causes that concurred in ushering 
into existence that ' monstrum liorrendum informe in- 
geiis cui lumen ademptum,'' — that * monster horrific, 
shapeless, huge, whose light is extinct,' called an ecclesi- 
astical court. By an ecclesiastical court, we mean those 
meetings of clerg}', either stated or occasional, for the 
purpose of either enacting new ecclesiastical canons, or 
of executing old ones. Whether they admit into their 
confederacy a lay representation, or whether they appro- 
priate every function to themselves, to the exclusion of 
the laity, is, with us, no conscientious scruple. Whether 
the assembly is composed of none but priests and Levites, 
or of one-half, one-third, or one-tenth laymen, it is alike 
anti-scriptural, anti-christian, and dangerous to the com- 
munity, civil and religious. Nor does it materially affect 
either the character or the nature of such a combination, 
whether it be called presbyterian, episcopal or congrega- 
ti(mal. Whether such an alliance of the priests and the 
nobles of the kirk be called a session, a presbytery, a 
synod, a general assembly, a convention, a conference, an 
association, or ainiual meeting, its tendency and results 
are the same. Whenever and wherever such* a meeting 
either legislates, decrees, rules, directs or controls, or 



ELDER BENJAMIN FRANKLIN. 229 

assumes the character of a representative body in religious 
concerns, it essentially becomes *the man of sin and the 
son of perdition.' 

** An individual church, or cono^reofation of Christ's 
Disciples, is the only ecclesiastical body recognized in the 
New Testament. Such a society is ' the highest court of 
Christ' on earth." 

After such an expression of his views by the most 
prominent leader in the Reformation, it is no wonder that 
in less than half-a-dozen years the Mahoning Association 
should have been dissolved, and that another score of 
years should elapse before anything bearing the least 
resemblance to it could be inaugurated. 

The Reformation in Kentucky was characterized by a 
similar action. Barton W. Stone was originally a Pres- 
byterian, and had been ordained by the Transylvania 
Presbytery. His principal co-laborers were also Presby- 
terians. Their reformatory movement, and especially 
their attack upon human creeds, and maintaining that the 
Bible alone was a sufficient rule of faith and practice, soon 
awakened opposition among their brother ministers. The 
latter attempted constantly to restrain the enthusiasm of 
the great revivals that everywhere prevailed after that at 
Caneridge. But the zeal of the Reformers, and of the 
people who sympathized with them, was not to be over- 
come in that way. In the *' Biography of B. W. Stone, 
by John Rogers," (p. 42), we find an incident related by 
Mr. Stone himself which illustrates the state of the Ken- 
tucky Reformation in its early stnge : 

*' Since the beginning of the excitement, I had been 
employed day and night in preaching, singing, visiting 
and praying with the distressed, till my lungs failed and 
became inflamed, attended with a violent cough and spit- 



230 THE LIFE AND TIMES OP 

ting of blood. It was believed to be a dangerous case, 
that might terminate in consumption. My strength failed, 
and I felt myself fast descending to the tomb. Viewing 
this event as near, and that I should soon cease from my 
labors, I had a great desire to attend a camp-meeting at 
Paris, a few miles distant from Caneridge. My physician 
had strictly forbidden me to preach any more till my 
disease should be removed. 

"At this camp-meeting the multitudes assembled in a 
shady grove near Paris, with their wagons and provisions. 
Here, for the first time, a Presbyterian preacher arose and 
opposed the work and the doctrine by which the work 
amonsfst us had its existence and life. He labored hard 
to Calvinize the people, and to regulate them according 
to his standard of propriety. He wished them to decamp 
at night, and to repair to the town, nearly a mile off, for 
worship, in a house that could not contain half the peo- 
ple. This could not be done without leaving their tents 
and all exposed. The consequence was, the meeting was 
divided, and the ^vork greatly impeded. Infidels and 
formalists triumphed at this supposed victor}^ and extolled 
the preacher to the skies ; but the hearts of the revivalists 
were filled with sorrow. Being in a feeble state, I went 
to the meeting in town. A preacher was put forward 
who had always been hostile to the work, and who seldom 
mingled with us. He lengthily addressed the people in 
iceberg style — its influence was deathly. I felt a strong 
desire to pray as soon as he should close, and had so deter- 
mined in my own mind. He at length closed, and I arose 
and said, **Let us pray." At that very moment, another 
preacher, of the same caste with the former, rose in the 
pulpit to preach another sermon. I proceeded to pray, 
feeling a tender concern for the salvation of my fellow 



ELDER BENJAMIN ERANKLIN. 231 

creatures, and expecting shortly to appear before my 
Judge. The people became very much affected, and the 
house was filled with the cries of distress. Some of the 
preachers jumped out of a window back of the pulpit, 
and left us. Forgetting my weakness, I pushed through 
the crowd from one to another in distress, pointed them 
the way of salvation, and administered to them the com- 
forts of the Gospel. My good physician was there, and 
coming to me in the crowd, found me literally wet with 
sweat. He hurried me to his house, and lectured me 
severely on the impropriety of my conduct. I immedi- 
ately put on dry clothes, went to bed, slept comfortably, 
and rose next morning, relieved from the disease which 
had baffled medicine and threatened my life. That night's 
sweat was my cure, b}^ the grace of God." 

The opposition to the revivals, after such an ignomini- 
ous failure as this, determined that these pestilent fellows 
who were turning the world upside down in such shame- 
ful disregard of the staid old standards of the church, 
must come before the synod and show cause why they 
should not be dealt with according to the orthodox inter- 
pretation of the Confession of Faith. The leaders in the 
Reformation were Richard McNemar, John Thompson, 
John Dunlavy, Robert Marshall and Barton W. Stone. 
The Presbytery of Springfield, Ohio, of which Mr. Mc- 
Nemar was a member, charged him with preaching anti- 
Calvinistic doctrines. From this Presbytery his case soon 
came before the Synod at Lexington. The other four 
ministers watched McNemar's case with interest, know- 
ing that their own cases depended on the result of the 
action on his. Indeed, Mr. Stone sa3^s " it was plainly 
hinted" to them that they ** would not be forgotten by 
the Synod." As soon as they saw that the case was sure 



THE LIFE AND TIMES OF 

to be decicled adverse to them, the five witlidiew to a pri- 
vate gfirden, prayed for Divine guidance, and then drew 
up a protest against the 23roceedings in McNemar's case, 
a declaration of their independence and of their with- 
drawal from the jurisdiction of the Synod, but not from 
Presbyterian communion. The protest and declaration 
were immediately presented to the Synod. A committee 
was sent to confer with them, one of whom was so shaken 
by their reasoning, that he soon after united with them. 
The committee reported their failure, and the Synod, de- 
nying the right to the protestants to withdraw, pro- 
ceeded to expel them, and declare their churches without 
ministers. 

*' This act of the Synod," says Mr. Stone, '' produced 
great commotion and division in the churches ; not only 
were churches divided, but families ; those who before 
bad lived in harmony and love, were now ?et in hostile 
array against each other. What scenes of confusion and 
distress ! not produced by the Bible, but by human au- 
thoritative creeds, supported by sticklers for orthodoxy. 
INIy heai-t was sickened, and effectually turned against 
such creeds, as nuisances of religious society, and the 
very bane of Christian unity." 

The five protesting ministers, now separated from the 
Synod, proceeded to form a new Presbytery, calling it 
Springfield Presbytery. They wrote and published a 
book entitled, '* The Apology of Springfield Presbytery,'* 
which circulated extensively and created a profound sen- 
sation. But the new Presbytery had scarcely been in ex- 
istence a 3'ear until its members ** saw it savored of party 
spirit, and with man-made creeds, threw it overboard," 
At a regular session of the Presbytery, the members 
composing it prepared a facetious document, which they 



ELDEU BENJAMIN FEAXKLIN. 233 

called, '*The Last Will and Testament of the Springfield 
Presbytery," and with which the Presbytery closed its 
labors forever. We have mtide allusions to this before, 
but now recall and insert it entire, because it is a concise 
statement of their view^s on the subject we are treating of 
in this chapter, and shows how they came to the same 
conclusions reached by the members of Mahoning Asso- 
ciation, as above set forth: 

*« THE LAST WILL AND TESTAMENT OF SPRINGFIELD PRES- 
BYTERY. 

'* For where a testament is, there must of necessity be 
the death of the testator ; for a testament is of force after 
men are dead, otherwise it is of no strength at all, while 
the testator liveth. Thou fool, that which thou sowest is 
not quickened except it die. Verily, verily, I say unto 
you, except a corn of wheat fall into the ground, and die, 
it abideth alone ; but if it die, it bringeth forth much 
fruit. Whose voice then shook the earth ; but now he 
hath promised, saying, yet once more I shake not the 
earth only, but also heaven. And this word, yet once 
more, signifies the removing of those things that are 
shaken as of things that are made, that those things which 
cannot be shaken may remain. 

" The Presbytery of Springfield, sitting at Cane- 
ridge, in the county of Bourbon, being, through a gra- 
cious Providence, in more than ordinary bodily health, 
growing in strength and size daily ; and in perfect sound- 
ness and composure of mind ; but knowing that it is 
appointed for all delegated bodies once to die ; and consid- 
ering that the life of every such body is very uncertain, 
do make, and ordain this our last Will and Testament, in 
manner and form following, viz : 



234 THE LIFE AND TIMES OF 

^^Imprimis. — We wilUihixi this body die, be dissolved, 
and sink into union with the Body of Christ at hirge ; for 
there is but one body, and one spirit, even as we are called 
in one hope. 

^^ Item. — We will, that our name of distinction, with 
its Reverend title, be forgotten, that there be but one 
Lord over God's heritage, and his name one. 

^^ Item. — We will, that our power of making laws for 
the government of the church, and executing them by 
delegated authority, forever cease ; that the people may 
have free course to the Bible, and adopt the law of the 
spirit of life in Christ Jesus. 

" Item. — We will, that candidates for the Gospel minis- 
try, henceforth study the Holy Scriptures with fervent 
prayer, and obtain license from God to jd reach the simple 
Gospel, with the Holy Ghost sent down from Heaven, 
without any mixture of philosophy, vain deceit, traditions 
of men, or the rudiments of the world. And let none 
take this honor to himself, hut he that is called of God, as 
was Aaron. 

''^ Item. — We w;//?, that the Church of Christ resume 
her native right of internal government ; try her candi- 
dates for the miiiistr}', as to their soundness in the faith, 
acquaintance with experimental religion, gravity and apt- 
ness to teach ; and admit no other proof of their authority 
but Christ speaking in them. We will, that the Church 
of Christ look up to the Lord of the harvest to send forth 
laboiers into his harvest ; and that she resume her pi'imi- 
tive right to try those who say they are Apostles and are 
not. 

^'Item. — We will, that each particular church, as a bod}', 
actuated l)y the same spirit, choose her own preacher, and 
support him by a free-will olfering, without a written call 



ELDER BENJAMIN FRANKLIN. 235 

or subscription ; admit members ; remove officers ; and 
never henceforth delegate her right of government to any 
man, or set of men, whatever. 

" Item. — We will, that the people henceforth take the 
Bible as the only sure guide to Heaven ; and as many as 
are offended by other books which stand in competition 
with it, may cast them into the fire if they choose ; for it 
is better to enter into life having one book, than having 
many to be cast into hell. 

** Item. — We will, that preachers and people cultivate 
a spirit of mutual forbearance; pray more, and dispute 
less ; and, while they behold the signs of the times, look 
up, and confidently expect that redemption draweth nigh. 

^^ Item. — We ^t;^7?, that our weak brethren who may 
have been wishing to make the Presbytery of Springfield 
their king, and not what is now become of it, betake 
themselves to the Rock of Ages, and follow Jesus for the 
future. 

*' Item. — We will, that the Synod of Kentucky examine 
every member who may be suspected of having departed 
from the Confession of Faith, and suspend every such 
suspected heretic immediately ; in order that the oppressed 
may go free, and taste the sweets of Gospel Liberty. 

" Item. — We v:ill, that J , the author of two 

letters lately published in Lexington, be encouraged in his 
zeal to destroy partyism. We will, moreover, that our 
past conduct be examined into by all who may have cor- 
rect information ; but let foreigners beware of speaking 
evil of things which they know not of. 

** Item. — Finally, we will, that our sister bodies read 
their Bibles carefully, that they may see their fate there 
determined, and prepare for death before it is too late. 
Springfield Presbytery, ) 

June 28th, 1804. J ^'^' 



236 THE LIFE AND TIMES OP 

*' Witnesses. — Robert Marshall, John Dunlavy, Richard 
McNemar, B. W. Stone, John Thompson, David Purvi- 
ance."* 

Following their humor one sentence further, the "wit- 
nesses" began their "Address" as follows : 

** We, the above-named witnesses of the Last Will and 
Testament of the Springfield Presbytery, knowing that 
there will be many conjectures respecting the causes which 
have occasioned the dissolution of that body, think proper 
to testif}^ that from its first existence it was knit together 
in love, lived in peace and concord, and died a voluntary 
and happy death." 

A careless and superficial reader might see nothing in 
the above but a little pleasantry indulged in by the authors, 
but a little study of their language will discover the fact, 
that this document is a logical composition, setting forth 
the distinctive features of the Reformatory movement in 
which they were engaged ; and, although they wrote in 
such a humorous manner, they were deeply sincere in 
their convictions. Their lightness of manner was adopted 
as a delicate way of expressing their profound contempt 
for all organizations based only upon human authority. 
The " Will " is followed by a statement of their " rea- 
sons for dissolving the Presbytery," which is characterized 
by a dignity and terseness that will compare favorably 
with Alexander Campbell's essay on "Ecclesiastical 
Councils," above referred to. Still, speaking of them- 
selves in the third person, plural, they say : 

" With deep concern they viewed the divisions and 
party spirit among professing Christians, principally owinsr 
to the adoption of human creeds and forms of government. 

♦Mr. Puryiancp wns tiot one of the number who separated from the Synod, 
butwaa adniiiteU as a member of the 2s ew Presbytery after their organlautiou. 



ELDER BENJAMIN FRANKLIN. 237 

'While tliey were united under the name of a Presbytery, 
they endeavored to cultivate a spirit of love and unity 
with all Christians, but found it extremely difficult to sup- 
press the idea that they, themselves, were a party separate 
from others. This difficulty increased in proportion to 
their success in the ministry. Jealousies were excited in 
the minds of other denominations, and a temptation ^vas 
laid before those w^ho were connected with the various 
parties, to view them in the same light. At their last 
meeting they undertook to prepare for the press a piece 
entitled, *Observ\'itions on Church Government,' in which 
the world will see the beautiful simplicity of Christian 
church government, stripped of human inventions and 
lordly traditions. As they proceeded in the investigation 
of that subject, they soon found that there was neither 
precept nor example in the New Testament for such 
confederacies as modern Church Sessions, Presbyteries, 
S^'nods, General Assemblies, etc. Hence they- concluded, 
that while they continued in the connection in which they 
then stood, they w^ere off the foundation of the Apostles 
and Prophets, of which Christ himself is the chief corner 
stone. However just, therefore, their views of church 
government might have been, they would have gone out 
under the name and sanction of a self-constituted body. 
Therefore, from a principle of love to Christians of every 
name, the precious cause of Jesus, and dying sinners who 
are kept from the Lord by the existence of sects and par- 
ties in the church, they have cheerfully consented to retire 
from the din and fury of conflicting parties — sink out of 
the view of fleshly minds, and die the death. They 
believe their death will be great gain to the world.'* 

The reader will now note that the early reformation, 
in both its branches, reached the same conclusion, although 



238 THE LIFE AND TIMES OF 

acting wholly independent of each other, and ahiiost with- 
out knowledge of each other. In Virginia and Ohio, the 
view expressed by Mr. Campbell prevailed, to the disso- 
lution of the most liberal association ever known. All 
agreed with him that '* an individual church or congrega- 
tion of Christ's disciples is the only ecclesiastical body 
recognized in the New Testament." In Kcntiick\', all 
acqueisced in the *' will" of the Springfield Presbytery 
that " the Church of Christ resume her native right of 
internal government.'* Both carried their views into ex- 
ecution by dissolving the onl}' ecclesiasticisms they had^ 
aside from the individual congregation. 

Having thus come to the same conclusion, they soon 
demonstrated the practicability of their views in an unan- 
swerable manner. Without any denominational organiz- 
ations, without any general convention, and without 
more than the shadow of a conference in the informal 
meetings held at Georgetown and Lexington, the congre- 
gations of "the Disciples of Christ" and those of the 
" Christian Connection," came together in worship. There 
was not even the formality of a vote in the congregations 
on the question of union. Where there were two con- 
gregations in the same community, they simply appointed 
to meet at the same time and place, and thereafter wor- 
shipped together. 

Tlie remnant of the *' Christian Connection" who re- 
fused to unite with the " Disciples," at a later period, 
consolidated themselves denominationally by a system of 
conferences. 

No lamentation was ever made over the ** decease '* of 
the Springfield Presbytery. And, although it was as- 
serted of the dissolution of the ]Mahoning Association, 
that " wise men saw the evil, and deplored the result at 



ELDER BENJAMIN FRANKLIN. 239 

the time and afterward," it is probable that these *' wise 
men " were very few in numbers, and it is certain that 
their efforts **to revive the evangelic feature of the last 
association," in yearly meetings, were always ** unavail- 
ing." For some years there was no denominational or- 
ganization whatever. There was not even any organiza- 
tion which assumed to be representative of " our broth- 
erhood " at large, or within any given district. *' The 
principle of concert of action for evangelical purposes lay 
dormant for years." 

But public opinion is not more steadfast in religious, 
than in other matters. It was not many years until 
thousands of new members had come into the churches 
who knew nothino^ of the Mahonino: Association and 
Springfield Presbytery, or of the principle involved in 
their dissolution. These had none of the fears of an *' iron 
bedstead," which characterized the older Disciples. They 
had never felt the power of an ecclesiastical despotism. 
Even many who had been dealt with for heresy, came to 
think that the people of the reformation were so liberal 
and so free that none among them would ever attempt a 
centralization of power for any evil purpose. 

It was not verv lonor after the dissolution of Mahonino: 
Association that '* Co-operation Meetings " began to be 
held. These meetings were held on different plans. 
Sometimes individuals of different churches united, organ- 
ized with president, secretary and treasurer, raised means 
by contributions, and employed preachers to go into 
destitute places. This was called *' Individual Co- 
operation." Sometimes the meeting was composed of 
messengers or delegates from several churches who met 
with one of the churches, in which case it was called, 
*' Co-operation of Churches," The question whether the 



24:0 THE LIFE AND TIMES OP 

delegates or messengers should meet with one of the 
churches, or organize separately as an independent body, 
was often discussed, but without any definite conclu- 
sions. 

But whatever form the co-operation meeting assumed, 
there were always some who looked upon it Avith suspic- 
ion, and spoke of *' ecclesiastical courts " and *' golden 
calves," as if it had been an attempt to organize some- 
thing like the conference system of the Methodist Episco- 
pal Church. 

At first these co-operation meetings were composed of 
counties or of the churches within one or two counties. 
Afterward they were enlarged to '* District Meetings," in- 
cluding several counties, and often corresponding to the 
Contrressional Districts. la 1835 a meetino^ for the entire 
State of Indiana was called and held at Indianapolis, in 
June. An annual meeting, known as the " State Meet- 
ing," was held thereafter at various places, but more fre- 
quently at Indianapolis. It was simply a mass-meeting 
of such brethren as chose to attend, until in 1852, when it 
Avas resolved, **that the State Meetings shall, in future, 
be composed of messengers sent by District Meetings, 
County Co-operation Meetings, or by indivithud Christian 
churches." At the same time a committee was appointed 
to prepare an address to the churches, to advise them of 
the changes and urge the a[)pointment of delegates. 
The address shows how such a meetins: was reo^arded 
by the Disciples throughout the State. The committee 
said: 

*' It has been supposed by the brethren in some parts 
of the State, that tlie ' State Meeting, being a mass- 
meeting, composed of a few congregations in and around 
Indianapolis, was acting without authority, and iudc- 



ELDER BENJAMIN FRANKLIN. 241 

pendent of the churches generally, and hence they never 
attended, nor took any interest, in these meetings. In 
other localities, the State Meetings were regarded by 
many as dangerous in the extreme. It was feared, that 
the object of some leading spirits in the State Meeting, 
was to obtain dominion over the faithful of the brother- 
hood, for their own aggrandizement, and that we might 
expect to have a human creed gradually foisted upon us, 
.through State-Meeting influence. In a word, that the 
State Meeting is a mighty engine of power, dangerous to 
the liberties of the congregations. And hence they have 
never attended, and all the interest they have ever taken 
in these meetings, is to oppose them, and watch over them 
for some evil thing, that they may take hold of to warn 
the churches of their danger. But these feelings and sur- 
mises are passing awa}', and a more charitable and liberal 
spirit now pervades the brotherhood. And the plan now 
proposed by the State Meeting, to make all its future 
meetings to consist of messengers from churches, county 
and district co-operations, will remove all these objections, 
and, if carried out, will bring these State ^leetings 
directly under the control and influence of the churches. 
These messengers, when they meet, will claim no legisla- 
tive power, will not attempt to interfere with the inde- 
pendence of the churches, or in any way to interfere with 
the internal aflfairs of any church. But they will simply 
meet as the messengers of the churches, bearing to the 
meeting such message as the churches mf\y intrust them 
with, f )r the joy and comfort of the brotherhood, and to 
become better acquainted with each other, and in this way 
bind the churches more closely together in union and love, 
and take sweet counsel together, in reference to the inter- 
ests of Christ's kingdom, and its advancement among 
men." 



242 THE LIFE AND TIMES OF 

It was probably owing to this distrustful feeling, that 
the State Meeting of the same year resolved, "That 
these State Meetings have no power over the faith, Chris- 
tian character, or the discipline, of the individual congre- 
gations.'* 

These co-operative meetings were always organized as 
evauG^elizins: associations, to aid weak and destitute 
churches, and preach the Gospel in new fields. But the 
" State Meeting," at the session above referred to, t"ok 
action with respect to a " General Book Concern," a 
" Board of Education," and to the organization of 
Sunday-schools. 

In 1845, the first action was taken which began to call 
attention to Cincinnati as a denominational headquarters. 
In January of that year, '* after mature deliberation, the 
four churches of God in Cincinnati known commonly as 
Disciples of Christ, or Christians," organized *' The 
American Christian Bible Society," with annual-member- 
ship, life-membership, and life-directorship. The object 
oT this society was declared to be, "to aid in the distribu- 
tion of the Sacred Scriptures, without note or comment^ 
among all nations. It assumed, at the outset, to be a 
"parent society," to which others might become auxil- 
iary, by " agreeing to place their surplus funds in the 
treasury of the parent society." 

Although organized by only the four churches of God 
in Cincinnati, it was expected that the society would soon 
extend throughout the country and grow to very great 
proportions. A full complement of officers was therefore 
chosen at the organization. D. S. Burnet, of Cincinnati, 
was made president. The following nine persons were 
made vice-presidents : J. J. IMoss, Cincinnati ; B. G. 
Lawson, M. D., Cincinnati; John O'Kane, Indiana; H. 



ELDER BENJAMIN FRANKLIN. 243 

P. Gatchell, Iowa; Walter Scott, Pittsburg; John T. 
Johnson, Kentucky; A. Campbell, Bethany College; 
Ephraim Smith, Georgia; and E. D. Parmly, M. D., 
New York City. James Chiillen, was corrcspouding sec- 
retary ; George R. Hand, recording secretary ; and Thurs- 
ton Crane, treasurer ; all of Cincinnati. 

The iirst annual report of this society stated that one 
thousand and forty-six dollars had been contributed, of 
which about one-third was paid out for Bibles and Testa- 
ments, one-third paid to traveling agents, and the remain- 
der paid for printing and stationery, or remaining in the 
treasury. 

Soon after the formation of the Bible Society, a *' Sun- 
day-school and Tract Society " was organized in Cincin- 
nati. The general plan of organization was the same as 
that of the Bible Society, and the leading members were, 
for the most part, the same persons. In the autumn of 

1851, the name was changed to "The American Christian 
Publication Society." From this time its managers con- 
templated making it more prominent by enlarging the 
sphere of its operations as much as indicated by the 
change in its name. The next year, an effort was made 
to form a joint-stock-compimy "Book Concern," under 
the auspices of the Publication Society, the history of 
which may be briefly stated as follows ; 

The second annual meetino^ of the Sixth Indiana Dis- 
trict, held in Little Flatrock, Rush County, in August, 

1852, "heartily approved" of a "plan to establish a 
Book Concern in the city of Cincinnati, to aid in the 
endowment of Bethany College, and for other purposes." 
The plan was to start with $40,000, in shares of $100 
each. The net profits were to be divided as follows : 
One-fourth to Bethany College, one-fourth to the Mis- 



244 THE LIFE AND TIMES OP 

sionary and Bible societies, and one-half added to the 
capital stock. The plan was approved by the State Meet- 
ing in Indianapolis, October 6th, and by the ** Anniver- 
sary Meeting " in Cincinnati, later in the same month; 
except that the Cincinnati meeting changed the manner of 
dividing the net profits. The effort to carry the phih into 
execution resulted in a loss of several thousand dollars to 
the parties who took stock. Attention then turned again 
to the Publication Society, which was so arranged as to 
involve but little risk of financial loss. The Christian 
Age and Sunday School Journal were purchased by this 
society and controlled by it for about two years. The 
periodicals were then turned over to individual manage- 
ment, and the society, during the remainder of its exist- 
ence, published no periodical literature, and was only a 
small book-store. 

The formation of a Missionary Society was contem- 
plated at the time of the organization of the Bible Society, 
but no steps were taken towards its organization. The 
Bible Socict}', however, seems to have assumed something 
of the prerogative of a missionary society meanwhile. In 
October, 1850, Mr. Burnet, then president of the Bible 
Society, said: *' When we were surveying the field of 
labor in committee of the Bible Society Board, there was 
some t.'ilk of a mission to California. Then we had no 
missionary societ}^ but we sent one hundred dolhirs' worth 
of Bibles and Testaments to the land of gold. Now, we 
might contemplate the possibility of sending a preacher 
to California." 

The Bible and Tract societies met at the same time and 
place, and were for some 3^ears referred to as *'The Anni- 
versaries." In 1849, a large concourse of people, includ- 
ing many prominent preachers, assembled in Cincinnati, 



ELDER BENJAMIN FRANKLIN. 245 

to attend the ** Anniversaries." Great enthusiasm pre- 
vailed, and by the unanimous approval of all present, 
** The American Christian Missionary Society " was 
organized. 

Benjjimin Franklin was present, and afterward wrote a 
long editorial account of the meetings for the Western 
He/ormer, in which he said : 

*' There seemed to be but little difference of opinion 
among the brethren respecting the business the Conven- 
tion had a right to act upon. All admitted that the ques- 
tion touching the Bible Society was one that demanded 
attention. Accordingly, that question was called up and 
investigated at length, with great kindness, some few 
being rather favorable to some kind of a connection with 
the American and Foreign Bible Society. The meeting 
finally almost, if not quite unanimously, resolved to sus- 
tain the American Christian Bible Society, and several 
thousand dollars were contributed to its support. Our 
brethren abroad need not any longer, then, consider it a 
question whether we have a Bible Society through which 
bur great body can act, in sending the word of life to the 
destitute. Such an institution we now have, on as good 
a plan as any in the world, and all it will need is the bless- 
ing of Heaven and the hearty assistance of the brother- 
hood. We hope in God the brethren will remember this 
institution and make it, as it was designed to be, a blessing 
to our race. 

** The Christian Tract Society also received the hearty 
approbation of the Convention, and, we trust, will receive 
the hearty co-operation of the brotherhood generally in 
time to come. It has the evidence, already, of having 
done much good, compared with the amount of means 
expended in that way. This is one of the best methods 



246 THE LIFE AND TIMES OP 



of (lifFiisiiig knowledge among prejudiced persons ever 
tried, and thousands may be enlightened in that way. 

**A Home Missionary Society was constituted, the 
object of which was to send the Gospel to destitute places 
in our own country. Large amounts were contributed to 
this benevolent object, and we are assured that many iu 
almost every direction will rejoice that an arrangement of 
this kind has been made, for all who desire to do so, to 
co-operate in sending the glorious Gospel of the blessed 
God in every direction. None need now complain that 
they are so few in number that they cannot do anything, 
f(jr every dollar contributed to this institution will do 
something in spreading the knowledge of God in the 
earth . 

*' The Sunday-school Library received a share of atten- 
tion from the Convention, and we believe something of 
importance will be done in that matter, though we cannot 
say much of the particulars. 

*'We trust nothing transpired that will not meet the 
approbation of the brethren generally, and that scarcely 
a person went away dissatisfied. At least, we hope such 
was the case. Of one thing we feel certain, viz : if what 
was done should not please any one, it will not be because 
an effort was not made, by all who took an active part in 
the Convention, to do what was right, and render satis- 
faction to all." 

A Board of Managers, with almost plenary powers, was 
constituted. This board, very soon after the meeting 
which gave it existence, came to an understanding with a 
missionary organization which had been constituted in the 
State of Virginia, and by their united action, arranged to 
«end James T. Baiclay, M. D., and family, as missiona- 
ries to Jerusalem, When the Missionary Society reached 



ELDER BENJAMIN FRANKLIN. 247 

its first anniversary, Mr. Barclay* and family were well on 
their way to Jerusalem. 

This event created a profound sensation. The feelings 
of the Disciples throughout the country were well ex- 
pressed by Mr. Mathes, in the Christian Record, as 
follows : 

*'Yes, brethern, we have really engaged a Missionary 
for Jerusalem and the Holy Land ! And our beloved 
brother, James T. Barclay, of Virginia, has been chosen 
the first Missionary. What a thrilliug idea ! The Word 
sounded out from Jerusalem, and the Holy Land was the 
scene of our Lord's labors and sufferings, while on earth, 
and of course the theatre of his mighty works. Here, too, 
the Apostles preached, labored, and suffered in the cause 
of Christ. But long since, the true light of the pure 
Gospel has ceased to shine upon the inhabitants of Jeru- 
salem and the Holy Laud. How noble the enterprise, 
then, to give them back the pure word of life, as it once 
went out from Jerusalem. How exciting it will be to the 



*The title of " Dr." was usually prefixed to Mr. Barclay's name, as it has 
been also to numerous other prominent Disciples from time to time, in our 
religious literature. The usage is calculated to mislead many persons, and 
ought to be abandoned or modified. There is reason to suspect that the 
ambiguity of this title is a secret reason with many persons for its persistent 
application to the '* M. D's" who have become prominent as preachers. The 
Disciples have no ecclesiastical titles, although some of them indulge in the 
use of the absurd prefix of ** Elder," a traditionary usage which has come to 
us from the Baptists. In religious literature, " Dr." is understood to mean 
'* D. D." Mr. Barclay was an '' M. D." before he became widely known as 
a preacher. "We have changed the form of the title in the text, so as to 
represent the fact in the case. 

"We may not find a more suitable connection in which to call attention to 
the fact that Mr. Franklin, for some years before his death, discarded the title 
of "Elder," as generally inappropriate, and always unmeaning and unscrip- 
tural. His course in this respect was generally approved of by the leading 
Disciples, although there were many who could not so far free themselves 
from the power of custom as to discontinue the use of this unaut.horize4 



248 THE LIFE AND TIMES OP 

Missionary, to stand where Peter and the rest of the 
Apostles stood, and proclaim the same Gospel which they 
preached at Pentecost." 

For several years all letters from Mr. Barclay, and all 
items of news from "the Jerusalem mission," were eagerly 
read by the people. The hopeful feeling, amounting to 
enthusiasm, and "the general state of these several socie- 
ties at the time of the convention in 1851, are well set forth 
in the followino; editorial notice in the Prodamalion and 
Iteformpv , from the pen of D. S. Burnet: 

*' Jb the brethren scattered abroad, greeting : — The time 
draws near for us to meet in convention in Cincinnati, to 
advance the interests of our common faith, by the appoint- 
ment of officers and other measures necessary to the effec- 
tive operation of our Bible, Missionary, and Tiact Socie- 
ties, for another year. In the behalf of the Bible Society, 
and by the appointment of the last and a very full meeting 
of the Board, we call your attention to this subject. The 
meeting takes place at Christian Chapel, at 7 p. m., Oc- 
tober 20th; the Bible Meeting commences at 10^ a. m., 
Tuesday the 21st ; and the Missionary Meeting at the same 
hour next morning. 

*'The Bible Society is employing colporteurs in various 
parts of the United States, to visit the destitute, for the 
purpose of distributing the sacred Scriptures, and our 
English and German Tracts. These colporteurs are in- 
terspersing their labors with instructions and pra3'ers, as 
occasion may offer, and eftbits to gather children into 
Sunday-schools, as well as to induce persons of all ages 
to attend the ministr}^ of the word. 

*'The Missionary Society has established a mission fam- 
ily of six persons in the 'Holy City' of Jerusalem. One 
of that family, with several other persons, is a new convert 



ELDER BENJAMIN FRANKLIN. 249 

from the ranks of the nations whose salvation we seek m 
that quarter, and as a tirst-fruits of Brother Barclay's la- 
bors, is a most valuable accession to the little band labor- 
ing there, and an omen of a measure of success which we 
had scarcely hoped for previously. Domestic missions, 
including some destitute cities, have been commenced with 
encourai^inor success. 

**The operations of the Tract Society, though useful in 
furnishing Sunday-schools and in Tract distribution, have 
been unhappily limited by a deficient treasury." 

As in the **Book Concern,'* above referred to, so in the 
organization of the Missionary Society, Indiana led off by 
oro:anizinor the *' State Meetino^" into the **Indiana Chris- 
tian Home Missionary Society," and arranging for District 
and County auxiliary societies. This action was taken 
only two weeks before the General Missionary Society at 
Cincinnati was constituted, and probably in anticipation 
of the latter event, as a very large number of leadhig men 
were concerned in both. 

Several other similar State organizations were, in due 
course of time, brought into existence and made to con- 
form to the general plan. 

These three societies continued to hold their anniversary 
meetings on three successive days in October, until the 
year 1856, when the Bible and Publication Societies were 
dissolved, and their interests merged into the American 
Christian Missionnry Society, to which the attention of all 
was thereafter turned, as an organization amply sufficient 
for all denominational purposes. 

The organization of the American Christian IMiiLsionary 
Societ}', with auxiliary State societies and sub-auxiliary 
district and county societies, was a complete system of 
♦'organization," to which many had looked forward, and 
for which they had labored many years. 
12 



250 THE LIFE AND TIDIES OP 

Public opinion, which, upon the death of the Springfield 
Presbytery and the dissolution of the Mahoning Associa- 
tion, had swung clear of every form and vestige of eccle- 
siastical organization, except the local congregation, was 
now ready to be led into denominational consolidation, 
and took no alarm when the "Hymn-Book Committee " 
referred to "the Christian Brotherhood at large, as repre- 
sented in the American Christian Missionary S(>»ciety." 

But this proceeding was by no means universally ap- 
proved at the time, and much less so ten years afterward. 
The formation of such a system of societies, and some of 
the acts of the General Missionary Society, provoked a 
very extended discussion, which wearied the patience of 
the people. Of this discussion we shall give a brief ac- 
count hereafter. The different views of the subject are 
somewhat difficult to classify. But, with many shades of 
opinion, the main question running through the entire dis- 
cussion, was, whether Disciples had a right to organize 
any permanent society except the local congregation. 
One side claimed the liberty to organize in any form which 
promised the best results — that it was purely a question 
of expediency. The other side, urging the absence of any 
Scriptural precept or example, denied that the Disciples 
were at liberty to organize any such society. They gen- 
erally admitted thnt churches might co-operate in any law- 
ful work through messengers or delegates appointed to 
execute the wishes of the ehurch in that particular work. 

The mind of Benjamin Franklin, as he himself veiy 
readily and publicly admitted, underwent a very decided 
change on this subject during the last fifteen years of his 
life. He was led, as he declared, to a le-consideration of 
the question involved, chiefly b}' the assumption of powers 
by the Missionary Society, which did not belong to it as 



ELDER BENJAMIN FRANKLIN. 251 

such a society. Had the Americnn Christian Missionary 
Society never taken any action bnt such as pertained di- 
rectly and unquestionably to raising means to send preach- 
ers and Bibles into destitute places at home and abroad, 
it probably would have continued long in the successful 
career which marked the first ten years of its existence. 

But we must pause here to give some account of other 
matters on which the Disciples disagreed among them- 
selves. 



CHAPTER Xni. 
n. The Relations of the Ministry to the Church. 

There is, perhaps, no subject on which the views of 
the Disciples are less clearly defined than on that of 
the relations of the ministry to the church. A very 
large number of them do not incline to acknowledge the 
ministers as a separate and distinct class. There has been, 
from the begining of the Reformation, a strong tendency to 
what is, in theological phraseology, styled, ** lay preach- 
ing.'* Probably a majority of those known as preachers 
may be called *' lay preachers," because they have never 
been *' set apart to the work of the ministry" by the 
ceremony called '♦ ordination." In the churches, gener- 
ally, a man who is known as a successful preacher, is ac- 
cepted without ever asking whether he is an '* ordained 
minister." The ordained ministers themselves partake of 
the general feeling of indifference in regard to this matter 
by freely co-operating in the work with ministers who 
not only have never boen ordained, but openly question 
the authority for ;iny such ceremony, excepting, as some 
do, the case of overseers and deacons. Men who can 
command a hearing, go to preaching when they choose to 
do so, preach as long as inclination or their sense of duty 
impels them, and cease without scruple w^hen not sufiic- 
iently encouraged in the work of the ministry. 

The Bethany Reformers, at an early date, were very 
clear in their views as to the officials to be recognized, and 
very definite in the terms used for that purpose. All un- 
derstood and used freely the terms, "overseers," **dea- 
cons" and "evangelists." 



ELDER BENJAMIN FRANKLIN. 253 

•* Overseer," the literal translation of c/?e5copo5, , was 
preferred, because the word '* bishop" had been so gen- 
erally mis-applied in the Papal and Episcopal Churches. 
** Elder" became quite current with the people, but was ob- 
jected to by critics because it simply signifies an " older 
person," and many members who were older persons, or 
seniors, were not called to the *' office of a bishop." The 
office or work of the overseer was held to be the ruling 
and teaching of the congregation. He " must be apt to 
teach," and must " rule well his own house ; " for, " if 
a man know not how to rule his own house, how shall he 
take care of the church of God ? " 

The **deacons" were to take charge of all the tem- 
poral affiiirs of the church. All financial matters, pro- 
viding places for meeting, fuel, lights, the bread and wine 
for the communion, the care of the poor, etc., were mat- 
ters coming under their supervision. And, as looking 
after these things made public men of them, it was held 
that they ought to, and would naturally, *' purchase 
to themselves a good degree and great boldness iu the 
laith." 

The word *' evangelist " was taken in its literal import* 
the *' bearer of good tidings." It was his business to 
preach the Gospel to sinners. This might be done in a 
community where there was a congregation of Disciples, 
or elsewhere. As to the authority which sent him and 
the authority committed to him, there does not appear to 
have been a definite understanding after the dissolution 
of Mahoning Association. Theoretically, any congrega- 
tion of Disciples might call an evangelist to the work, and 
send him wherever they thought there was an open field. 
Practically, every man who felt a desire to preach the 
Gospel, went forth with the tacit approval of the congre- 



254 THE LIFE AND TIMES OP I 

gatiun of which he was a member, and worked where he 
pleased. He preached the Gospel, baptized penitent 
believers, constituted churches, and took the temporary 
oversight of churches destitute of officers. 

The Kentucky Reformers do not appear to have left 
any record upon this snbject. When Barton W. Stone 
and his co-laborers dissolved the Springfield Presbytery, 
they threw away the ecclesiastical system of the Presby- 
terians, without adopting an\ thing in its place. The " Last 
Will and Testament of the Springfield Presbytery," rec- 
ognizes the " parLicnlar church," and " her preacher," 
bnt makes no allusion to any other church officer. The 
*' Witnesses" held themselves '* ready to help churches 
ordain elders or ministers.'* 

W^hen the union of these two classes of reformers took 
place, the people of the *' Christian Connection " gener- 
ally accepted the views of the Bethany Reformers, above 
given, except that there was among them a prejudice 
against promising any regular salary to an evangelist. 

We have already characterized the Reformation in East- 
ern Indiana as somewhat different and distinct from those 
originating at Bethany and Caneridge. A very large in- 
fusion of the Caneridge element brought with it a zeal 
which was not always according to knowledge. The im- 
mense proselyting energy brought in hundreds who were 
not afterward carefully taught. There were many churches 
with no overseers who could teach the members, and the 
evangelists pushed on the work of converting siimers. 
Churches were left in a languishing condition until such 
time as the evangelist could return and renew them by a 
** revival meeting." The signification attached to the 
term ** evangelist" by the earlier Disciples was soon lost, 
and the more general and indefinite terms "preacher" and 



ELDER BENJAMIN FPwANKLIN. 255 

** minister" came into use. Gradually the churches 
came to lean upon the evangelists, or *' preachers," and 
the oversight was committed to them. *' Elders'' were 
generally chosen ; but, wanting confidence in themselves, 
they waited for the coming of the preacher on his monthly 
visit, who was expected to lead the way in all matters 
pertaining to the oversight of the churches. 

Men sustaining this relation to the churches were, by 
all the religious parties round them, and also by the world, 
called ** pastors." In course of time the Disciples began 
to use this term, and especially in towns or cities where 
preachers were employed all their time. As soon as the 
term ** pastor" had been used enough to attract attention, 
it was called in question. Thus came about the discus- 
sion in regard to an office called *' the Pastorate." 

The discussion of this subject, however, has not, of 
itself, awakened any bitterness. In many instances a 
preacher has virtually superseded the ** eldership," and 
carried everything as he pleased in the affairs of the 
church. So long as there was no other disturbing ele- 
ment, peace has prevailed. In other instances the preacher 
has introduced new policies, to which a portion of the 
church objected as *' innovation." In such a case, his 
assuming to b^ ''the pastor," was given in as evidence 
that he was a *' progressionist." 

By many leading men the public minister is constantly 
referred to as "the pastor." Some justify it as strictly 
correct when the preacher is an overseer or "elder" in the 
church. It is generally agreed that those having the over- 
sight of a congregation of Christians may be figuratively 
called the "pastors" or "shepherds," as the congregation 
is sometimes figuratively called "the flock." And we do 
not find that any one has ever directly plead for the office 



256 THE LIFE AND TDIES OP 

of **pastorate" as separate and distinct from the bishopric. 
The discussion has not, therefore, been carried on within 
clearly defined limits, and may be regarded more as a 
question of the use of terms than as a difference as to fact 
or truth. The prevailing custom of the country has led to 
the introduction and use of the terms *'pastor" and '*pas- 
torate." By one party the terms are defended on the 
ground that their use does no violence, while, bj^the other 
party, it is urged that the hmguage and usage are unscrip- 
tural and of necessity must do violence. On the whole, 
the difference has been regarded as a difference of opinio^, 
and has not, so far as we know, ever disturbed the fellow- 
ship of a congregation. 

Mr. Franklin's views on this subject were clear and well- 
defined, and have been given already to the reader. We 
need not, therefore, detain him any further here. 

III. Expediency in the Worship. 

"All things are lawful, but all things are not expedient," 
says an apostle. How many things are included in the 
*'all things" of this passage, has been a question of disa- 
greement among the Disciples for above twenty years past. 
The extension of the principles of the Keformation built 
up large churches and included a full measure of wealth 
and social position. The increase of wealth among a peo- 
ple has always very greatly changed their manners and 
habits. The people who lived in log houses, with no car- 
pets on their floors, dressed in home-made jeans, *'linsey- 
woolsey" and **tow-linen," and rode through the mud to 
meeting, two on one horse, or walked, had meeting- 
houses corresponding to their own houses, if so fortunate as 
to have any at all. Sometimes the houses were of logs, 
with no floor but the ground. Seats were made of planks 



ELDER BENJAMIN FRANKLIN. 257 

laid upon logs or blocks, or puncheons made stool-fashion, 
with holes bored in them in which pegs were inserted. 
The pulpit consisted of two posts with a board upon their 
tops. The lights were tallow-candles, and often not more 
than two or three of them burning at once.* 

But the energies of the people developed their lands 
into most bountiful productiveness, towns grew up every- 
where, conveniences were multiplied, and a more luxuri- 
ous mode of living was introduced. Log houses gave way 
to neat frame and brick cottages. Floors were carpeted 
and parlors furnished. Horses and saddles, buggies and 
carriages, were possessed by most families. Schools, lec- 
tures, concerts, and the circulation of books, increased 
and developed new tastes in the people. 

In the course of these changes, — which undoubtedly, to 
some undefined extent, may be called progress, — the people 
began to make improvements in their meeting-houses, 
*'Our church edifices ought to be as neat and inviting as 
our own homes," was the unanswerable argument for the 
improvement of church architecture and furniture. 

The changes in the tastes and manners of the people 
did not stop at the building and furnishing of the meeting- 
houses. In the da3'S of log-cabins and clapboard-roofs 
and puncheon-floors, any earnest and fervid preacher, who 
was a godly man, was listened to with patient interest, 

• The period when such a state of things prevailed is not as remote as many 
of our readers may suppose. The writer has been preaching not quite twenty- 
five years, but he has quite often spoken in such places, except that he does 
not recall a floorless house. Until since the introduction of coal-oil lamps, 
(about twenty years ago), it was no uncommon experience to preach where 
there were two candles burning in a dismal way, only sufficient "to make the 
darkness visible," and perhaps significant of the deficiency of spiritual light 
radiated from the young.-^ter who stood by the candles and shot his sentences 
over their flickering tops into the darkness beyond. In those days the time 
for night meetings was announced as ''early caudle-lighiing." 



258 THE LIFE AND TIMES OF 

regardless of iin2:nimmatical lnn£:iin<2:e and uncouth <rcs- 
tiires. But the refinements of social life, and the culture 
coming from schools, lectures, concerts and general read- 
ing, made awkward pul[)it manners intolerable. The 
people began to demand a cultivated ministry, and to 
despise the unstudied efforts of their " elders." This 
was no inconsiderable influence in the change from 
** overseers and evangelists," to "pastors," elsewhere 
described. 

During this period of transformation, there was a com- 
plete revolution in another respect, which laid the founda- 
tion for a disagreement among the Disciples that is pro- 
bably the most irreconcilable of any that has yet arisen. 
The improvement in the general intelligence, of course, 
awakened a more general interest in music. One of the 
first things that attracted attention, when good music was 
brought within the knowledge and reach of the people, 
was the orreat defect of the sin£:ino: in the churches. An 
effort at improvement, heretofore described, was made 
and sanctioned by everybody. But soon the invention of 
the cabinet organ, a cheap, yet almost perfect musical 
instrument, and its introduction into almost every family 
in the land, resulted in the rearing of a generation who 
are unaccustomed to sing without an instrumental accom- 
paniment. These young people soon began to clamor for 
the privilege of taking thieir instruments with them into 
the Sunday-school and the church. 

These changes raised in the churches three questions 
about " Expediency and Progress:" 

1st. All agreed that a certain degree of improvement 
in the building and furnishing of meeting-houses was 
right or *' expedient." But the question was, how far 
may churches go in this matter without becoming extrava- 



ELDER BENJAMIN FRANKLIN. 259 

gant? How shall we distinguish that which is done for 
comfort, convenience, and in good tasle, from that which 
is done to cater to *' the pride of life?" No one has ever 
been able to fix any standard opon this subject. " Com- 
fort," ** convenience," and " good taste," are relative and 
shifting terms, like *' orthodox" and *' evangelical." 
The editor of the American Christian Review cried out 
at the extravagance of the Central Christian Church in 
Cincinnati, which cost one hundred and fifty thousand 
dollars, so as to bring down upon it the condemnation of 
thousands of people. He was worshipping at the time, 
when at home, in a neat little brick house, costing, with 
its furniture and appointments, about eight thousand dol- 
lars, and feeling quite at home in it. But a preaching 
brother, coming in one night from the country, looked at 
the carpeted floor, the carvings at the ends of the benches, 
the upholstering of the pulpit, all illuminated with a 
splendid gas-light, and then, with a doubtful shake of the 
head, remarked : '* This is too fine for me. I don't feel 
at home here." 

Although it is impossible to fix upon any limit to expen- 
ditures made in the name of necessary improvements, yet 
it is generall}' conceded that there is such a limit. It is 
not easy t(^ define the point at which firmness changes to 
stubbornness. But the two are usually very clearly dis- 
tinguished. As long as a man, under temptation, adheres 
to what the people believe to be right, he is called firm ; 
but when they think he is in the wrong, he is called stub- 
born. In like manner the standard of comparison by 
which a man distinguishes what is really necessary from 
that which is for mere show, is very likely to be his own 
notion. And the notions of people are u^uall}^ formed 
by their surroundings. Those who have always been 



260 THE LIFE AND TIMES OF 

accustomed to a meeting-house built at the least possible 
expense, are apt to take ahirm at the slightest possible 
display in architectural finish or church furnishing. A 
carpet, cushioned chairs or sofas in the pulpit, a baptis- 
tery, and many other such things, have often been accepted 
as decided evidences of a worldly mind or of ungodliness. 

It is beyond question that many people w.io profess to 
follow the meek and lowly Jesus of Nazareth who became 
the '' man of sorrows and acquainted with grief," who 
was accused of being "the friend of publicans and sin- 
ners," and who could be approached with confidence by 
the lowliest peoplein Judah, build and furnish their meet- 
ing houses in such a way that they will be forbidden 
ground to poor people. 

Benjamin Franklin was a man of the people, and any- 
thing in the manners or habits of the people compris- 
ing the membership of the churches that savored of 
exclusiveness, met his unhesitating and unqualified con- 
demnation. His tongue and his pen were fluent and 
untiring in the eft'ort to restrain any tendency to mere 
display of finery. He took no especial interest in fine 
church editices and their furniture, yet made no war upon 
them, unless he saw them coupled with a worldly pride 
which courted the rich atid frowned upon the poor. He 
was indifl"orent to mei e formalities in social life, and in 
religion regarded thom as certain evidence of a worldly 
mind and a time-serving spirit. 

2d. How far is it right to consider the public sentiment 
and feeling as to pulpit decorum? Shall the ministry be 
just what public opinion demands it to be? Stated in 
this form, there are none to afiirm. Yet, there are those 
among the Disciples who are ofiended seriously if the 
manners of their ministers are not " up to the spirit of the 



ELDER BENJAMIN FRANKLIN. 261 

times." Denomiii.'itionalism has established certain iisa<ies 
indicative (or at least in the public mind supposed to be 
indicative) of a fraternal feeling between the members of 
different churches. These usages demand that denomina- 
tional feelings and convictions be laid aside in social life 
and often in public W()rshi23. The minister must preach a 
broad, catholic Christianity th:it will be olfensive to nobody 
— that will know no denominational boundaries. Inter- 
change of pulpits, communions of sects, ministerial con- 
vocations, etc., are involved in this discussion. 

Here, again, the difference is not clearl}^ defined. It 
will not do to say that any were opposed to culture and 
refinement in ministers — that, other things being equal, 
they preferred a minister of awkward gestures and un- 
grammatical sentences ; nor, can it be said on the other 
hand, that others are ready to sacrifice the truth for the 
sake of literary culture. Yet, such accusations and 
counter-accusations were often brought by the contending 
parties ; and sometimes, in the heat of excited criticisms, 
parties implied such views. The discussion of this sub- 
ject was, for the most part, in the foim of criticisms upon 
the "clerical manners" of some ministers, and their 
defence by the personal friends of those ministers. It 
did not become the occasion of any general strife among 
the Disciples, but often affected them badly. An earnest 
and intelligent preacher, of good literary acquirements, 
and who was not too " careful of his cloth," was accepta- 
ble everywhere. But many who, while intelligent in the 
Bible, were deficient in literary culture, were refused 
audience in towns and cities, and, feeling themselves 
slighted, took up the discussion as a matter of personal 
grievance. There were 3'et others of this latter class, 
who, with a keenness of discernment which served them 



2Q2 THE LIFE AND TIMES OF 

well ill the absence of literary culture, avoided places 
where their imperfections would be noticed and lead to 
adverse criticism. Such a state of the case exists in all 
churches, and doubtless will continue until the end of the 
world. 

3d. Is it expedient, or right, to form singing-choirs and 
use instruments of music in the worship? On this ques- 
tion the views of parties are clearl}' defined. Unhapjjily 
for the cause of truth, the work of the historian is far 
easier than that of religious teachers and guides. It is 
quite an easy task for us to state the views held by differ- 
ent parties in this controvers}^ but it seems next to 
impossible for those who have the oversight of churches 
to prevent a contest which is sure to involve a great deal 
of strife and ill-feelins^. 

A choir of si nepers who would sit in the midst of the con- 
gregation and generally sing such familiar hymns and tunes 
that all the conirreo-ation who choose to do so could sinir 
with them, was seldom, if ever, considered objectionable. 
But whenever a choir grew exclusive, by appropriating a 
corner or a gallery to themselves, and by the constant u?e 
of new and difficult music, thus destrojing congregational 
singing, it at once became the source of strife. And, in 
such a case, the singers were quite likely to be more en- 
gaged with the qualit}^ of their music than with the spirit 
of w^orship. A very general neglect of the singing by 
older persons, leaving it exclusively to the caprice of the 
young, has had much to do in opening the way for the 
strife that has so seriously disturbed the peace of so many 
of the churches. 

On the question of instrumental music in the worship, 
there was a division as to whether it was a question of ex- 
pediency. Many held that the use of a musical instrument 



ELDER BENJAMIN FRANKLIN. 263 

was an intolerable addition to the worship. God has 
given the items or parts of the worship in a perfect reve- 
lation, and did not enumerate instrumental music as one 
of them. Its introduction, therefore, was an attempt to 
improve upon what God has made perfect. It was insisted 
that God would not accept this as worship at all, because 
he did not command it to be done. Those who held this 
view made it a matter of conscience, and refused to worship 
where an organ or other musical instrument was used. 
Some moved their membership on account of it, and some 
staid at home and worshiped nowhere rather than worship 
where a musical instrument was used. In a few instances 
men made churches of their own families and kept the or- 
dinances in their own houses. 

Those who discussed it as a question of expediency were 
by no means agreed among themselves. Some who saw 
no sin in instrumental music, if used in a proper manner, 
held that it was a thing so liable to be abused as to be a 
dangerous expedient. It might not necessarily be a cor- 
ruption of the worship such as to render it unacceptable 
to God. Yet it Avas so liable to become a cause of strife, 
to choke off congregational singing, and to introduce irre- 
ligious persons among the worshipers, that it was not wise 
to employ any instruments of music. The furore which 
spread all over the country soon silenced all such objections 
as these, and musical instruments were very rapidly intro- 
duced into the churches. 

Anything regarded as a mere expedient can be submit- 
ted to in the hope that observation and experience will, in 
course of time, correct the evil there is in it. So those 
who objected to instrumental music on the ground that it 
was of no real advantage to singers, and liable to be used 
in such a way as to do mischief, retained their places in 



264 THE LIFE AND TIMES OP 

the church after the organ was introdiiced and made hut 
little opposition to it. But those who looked upon it as 
au added item in the worship could no more endure its 
presence than they could agree to the sprinkling of infants 
for baptism. Such persons immediately left the church 
when an organ was introduced, going to meeting where 
there was none, or staying at home if no such place was 
within their reach. 

Mr. Franklin took this decided stand against the use of 
musical instruments in the worship, and refused to preach 
or to worship where there was one unless it could be si- 
lenced during his stay. On one occasion he found a con- 
gregation led in singing by a flute. He enduied it for 
two or three evenings, but finallj^ on announcing a future 
meeting, urged the presence of more singers, and added : 
•'Hereafter we will dis[>ense with the whistle." 

Mr. Franklin's youngest son had quite a talent for mu- 
sic, and W'hile a mere youth became an accomplished per- 
former on the piano and orgnn. He w^as at the time 
thinking of making music his profession, and upon the in- 
quiry how he might get at the work so as to make it prof- 
itable. Some one suggested that a good plan w^ould be to 
go along with his father nnd sell musical instriiments. He 
was sufficiently interested to repeat the suggestion to his 
father. Mr. Franklin listened patiently till all the points 
of the case were before him, and then said, *'And shan't 
we take ti monkey along, too?" 

The shape in which these matters came before the pub- 
lic was such that the advocates of the changes involved 
in them, regjirded them as an advance required by the 
spirit of the times. Progress in science, art, liteiature 
and commerce demMiuled progress in religion. These 
were matters left to the discretion of the Disciples, and 



ELDEE BENJAMIN FRANKLIN. 265 

when they found that public opinion or the usages of so- 
ciety required changes in these respects, they were at 
liberty to make them. And it was further claimed that 
a church which should refuse to heed these demands could 
not succeed with the people. The old-fashioned and 
cheap meeting houses, with their uncarpeted floors and 
uncushioned benches, did well enough for the pioneers 
who lived in log houses. The uncultivated preacher did 
well enough for people who had no schools and no books 
but the Bible. The old style of singing, in which males 
and females all joined with imperfect melody in singing 
the leading part in a piece of music, did well enough for 
people who had no musical education. But the people of 
our day are well-to-do people, who have all the conveni- 
ences and the manners of refined society, and cannot en- 
joy a meeting in a house which does not comport with 
their style of living at home. Our people are an edu- 
cated people, and he who would edify them in public dis- 
course must be a man of liberal education and refined 
manners. Our people are skilled in music, and they can- 
not join with true devotion in a song which violates all 
the rules of musical harmony. They require a band of 
cultivated singers, whose voices are to be supported by 
good instruments under the hands of skillful players.* 
Changing our customs as the times change, and keeping 

* The cabinet organ for "the little churches round the corner," and the 
deep toned pipe organ for the church of the grand people on the leading ave- 
nue, have been the fashion for some years. But as we write the fash- 
ion is changing. The choir in one of the fine churches in New York sits iu 
Ihe midst of the congr^^gatioji, and the music is led by a cornet, which leads 
the soprano. The elite in many of the towns and cities are weary of the or- 
gan tones, which, on the whole, arc getting too common, and are anxious for 
a change. Many churches have already followed the metropolitan example. 
The cornet-player is "the coming maa," who is to supersede the Misses 
heretofore knowu as " orgauists," 



266 THE LIFE AND TIMES OF FRANKLIN. 

up with the manners of the age, was called " progress *' 
hy those who made a point of it. 

On the other hand, it was urged that we are not to be 
formed by the times in which we live, as that would be 
" conforming to the world." But we are to be above the 
times and are to use our influence in elevating mankind. 
It was held that "progression" is a misnomer — that 
these chano;es are a " retroirression." We should ever, 
in all these matters, keep in view the question of right. 
What is rio:ht ? What is accordino: to the will of God? 
These are the questions tor Christians. They shcmld 
never concern themselves about the manners of the age. 
It was insisted that we should be more godly and of more 
red service to mankind, to follow exclusiveh^ the dictates 
of reasou enlightened by the word of God, wholly re- 
gardless of "the demands of the .ige." We cannot 
yield to the usages of society at all without contamination. 
The " demands of the age " are usually wrong, and 
rather to be resisted than consulted as a guide. 

As usual in such cases, the discussion went on all the 
more furious, if possible, from the fact that the points of 
difference were not always clearly defined, Epithet and 
invective often superseded argument. The charge of 
" old fogyism " w^as met by the counter charge of sur- 
rendering to the " lust of the flesh, the lust of the eye, 
and the pride of life." The periodical literature was 
filled to overflt)wing with controversial articles on these 
subjects, until readers sickened of the discussion and de- 
manded a cessation of hostilities. Editors were com- 
pelled to close their columns against it. 



CHAPTER XIV. 

IN January, 1856, Beiijamiu Franklin issued the first 
number of a double-columned, thirty-two paged 
monthly, entitled, The American Christian Review. 
We are not advised as to the circumstance which suirsfested 
this name for the new periodical. A monthly was issued 
from Franklin College, Tennesse, for several jquvs under 
the management of Talbert Fanning, and called The Chris- 
tian Beview. This was, during its existence, one of Mr. 
Franklin's favorite exchanges. Whatever may have sug- 
gested the title, the periodical at the outset took a char- 
acter corresponding to its name. For twenty-two years 
it continued to be a review of Christianity in America, 
and especiall}^ of the current status of the Reformation. 

The repeated changes from the time that Mr. Franklin 
bought out Alexander Hall's Gospel Proclamation, were 
calculated to impress his friends with the idea that he was 
somewhat fickle in his business plans and purposes. The 
circumstances already related will suggest to the reader 
that these changes were matters beyond the editor's con- 
trol. He succeeded uniformly, and pursued an undevi- 
ating course when his periodicals were wholly under his 
own control. An intimation of the surroundings, during 
the half dozen years in which so many changes occurred, is 
found in the '* Introductory Address " to the first vol u mo 
of the Review, lie says : 

** In looking over our history for the last six years, the 
reader may conclude we are addicted to change, and that 
our operations are not as reliable as could be wished. At 



268 THE LIFE AND TIMES OP 

least an apparent ground has been given for such a con- 
clusion, in the several different arrangements we have 
passed through. But such is not the fact; and these 
changes have been caused by means beyond our control, 
and that cannot be fully explained nor understood till all 
the works of the children of men shall be fully spread out 
in the last judgment. 

**This work is fully under our own control, and if it 
does not proceed with regularity, firmness and stability, 
the responsibility is oids. We are laboring under no dis- 
affection from any of our former arrangements, have no 
ill or unkind feeling toward aii}^ with whom we have been 
associated, nor any in the whole kingdom of God ; nor 
would we, for any consideration, lay a stumbling-block in 
any man's way.'* 

Proceeding, as was his wont, to give an outline of his 
plan and purpose for the future, he said : 

** We trust we are now in a safe, reliable and perma- 
nent business, and that our way will be clear for an ex- 
tended system of operations, and by the Divine blessing, 
we hope to achieve great good. We have passed through 
some transmutations, and much of the perplexities inci- 
dent to an imperfect state, but we have found the cause 
of Christ the same, and our attachment to it only becomes 
more ardent as we grow older and see more of the world, 
and realize more of the necessity of such a gracious sys- 
tem for the children of men. 



«' In entering the editorial field again, we wish the 
friendship, the fellowship and the co-operation of all those 
great and good brethren of the same calling. We enter the 
list, not as a competitor or rival of any of them, but a co- 



ELDER BENJAMIN FRANKLIN. 269 

operator with them in the same great work, and we wish 
them all possible success. There is not the least danger 
of our circulating too many publications, any more than 
of our sending out too many preachers : the more preach- 
ers and pnpers the better, if they are the right kind. 
Our magazine, then, enters the list as the advocate of the 
Bible, of Christianity, of righteousness, peace and good 
will among men." 

The Review was hailed with a welcome that at once de- 
monstrated how fast a hold the editor had taken on the 
hearts of thousands of people. Butler K. Smith, who 
wielded '< the pen of a ready writer," and who had often 
sent communications to the Reformer, on receipt of the 
first number of the new periodical, wrote to the editor: 
** I wish to give you a formal congratulation upon your re- 
sumption of the tripod, as editor of a monthly magazine 
of such respectable appearance as the specimen before 
me, and all under your own control. May your most san- 
guine hopes be more than realized, and may your Review 
attain a popularit}' only equalled by its usefulness. * 

* You have certainly assumed the right ground in 
your introductory address — that of good will to all and 
rival to none. And if you do not succeed in getting a 
favorable notice and cordial welcome by the corps editor- 
ial of our brotherhood, it will be an exhibition of 'illiber- 
ality on their part, that will eventually find its own end 
in the great heart of the brotherhood." 

At the time of starting the Review, the leaven which 
has so thoroughly leavened the wiiole lump of the Refor- 
mation, was at work, and its presence was most distinctly 
recognized by the editor. But he was not the only one 
who saw tribulation and disaster jiroinid him and before 
him. The periodical literature of that day was filled iu 



270 THE LIFE AND TIMES OF 

part with articles entitled, *' The Decline of Churches," 
*' Causes of our Failure," *' Si^rns of the Times," *' Cure 
for our Downward Tendency," etc. 

Mr. Franklin had, for some months preceding August, 
1855, been dividing his time as a i)reacher between the 
church on Clinton street in Cincinnati, and that of Cov- 
ington, Ky. These churches had been exceedingly kind 
to him and his family in a dreadful affliction which fell 
upon them in the spring of that year. His second son, 
James, then grow^n to manhood, was following the calling 
of a brick-mason and plasterer. In April he fell sick ; and 
the physician at first said he had billions fever. The en- 
tire family, fearing no danger, passed and repassed to his 
room, and waited npon him as occasion required. The 
eldest son, then married and residing in Western Indiana, 
chanced to be on a visit, and spent two nights and a day 
■with his brother. On the next morning the physician 
declared his suspicion that it was a case of small-pox. A 
short time made it manifest that he was correct. It 
proved to be as severe an attack of that dreadful disease 
as any one can have and survive. Having no thought of 
danger, the entire family had been exposed to it. For- 
tunately for them, the parents and all the other children, 
save the youngest, had been successfully vaccinated. 
None of these were seriously sick — all escaping with a 
slight varioloid. The babe, already prostrated by the 
cholera infantum, took the small-pox and died. The 
family were cut off from society, and jMr. Fianklin from 
his preaching, for six weeks. Joseph returned to his 
home in Indiana, and, fallinsr sick at the anticipated time, 
gave notice to the people of the village of the danger, 
and, although he was sick but forty-eight hours, the 
alarm of the villagers was so great that he was compelled 






ELDER BENJAMIN FRANKLIN. 271 

to keep his room near two weeks. James recovered after 
many weeks of dreadful suffering, and has since been a 
vigorous and healthly man. 

On the first of August, Mr. Franklin, having read 
many of the articles on the state of the cause, above re- 
ferred to, determined to ask leave of absence from his 
preaching-places, that he might *' look out through the 
country and see the shape of things." The request was 
granted, and he traveled nearly three months, returning 
home in good time to make the necessary preparations 
for starting the American (Jhvistian Review. The part- 
ing with the Covington church was as tender and affect- 
ing as if it had been final. In his account of the matter 
in the Review, Mr. Franklin said : 

** By the request of one of the elders, the brethren sang 
a parting hymn, during which the members, with much 
Christian affection, extended to us the parting hand, ex- 
pressive of their kind regard for us and anxiety for our 
success in turning men to God. We owe our brethren in 
Covington, and many other brethren, a large debt of grat- 
itude, not only for their usual kindness and liberality, but 
for their free-will oft'ering in our behalf, during forty days 
while our family was kept in awe and affliction with that 
loathsome disease called small-jmx. In the place of stop- 
ping our support when we could no longer fill our place, 
as has been the case in some instances when preaching 
brethren have failed through affliction to fill engagements, 
these brethren contributed our regular sup[)ort, and 
added an extra contribution of some forty dollars." 

His purpose, as he said on asking leave of absence, 
was " to look abroad and see the shnpe of things." His 
first visit was to Kush county, Indiana, where he met 
many acquaintances and personal friends, including his 



272 THE LIFE AND TIMES OP 

mother and his brothers, Daniel and David Franklin. 
Among many others were two pioneers of the Reforma- 
tion, whose presence at the meeting afforded Mr. Franklin 
the occasion to sa}^ in his account of the trip : 

"In the course of the meeting, elders Peter Miles and 
Jacob Daubenspeck were some portion of the time present. 
These are old preachers and true, who contended for the 
faith long and hard, without any earthly remuneration, 
when the bretheren were few and poor. The blessing of 
heaven has attended them. The cause they maintained 
has, in their section of the conntry, gained the victory, 
and now has more influence than all sectarian parties com- 
bined. They are both abundantly supplied with the good 
things of this life, and for years past have given liberally 
to the support of those wholly devoted to the ministry of 
the Word. The churches never should forget their in- 
debtedness to such men, nor shonld young members be- 
come too proud to hear and encourage them. We make 
not this observation for these men alone, but for many 
more who stand in a similar attitude, only not so well 
provided for temporally. Old men are neglected. That 
wise adage, 'Old men for counsel, but young men for war,' 
has gone out of date. It is too- far behind the times for 
*Young America,' for 'this age of progiession and improve- 
ment.' Aged men, such as God, under all dispensations, 
has required his people to honor and respect, are now 
sneered at as 'common,' 'old-fashioned,' 'fogies,' that may 
do to speak 'in the country,' but not for towns and cities ! 
Young and vain men are flattered and inflated with con- 
ceit, if not real foppery and dandyism encouraged. But 
in all such cases, the ruin of the cause, and frequently 
both the rnin of the old preacher and the young is wrought. 
Several cases within our horizon furnish sad comments, 



ELDER BENJAMIN FRANKLIN. 273 

demonstrative of all this. Our aged preachers must re- 
ceive the respect, esteem and consideration due them. 
They must be treated with deference, and their counsels 
must be res^arded and have their due weis^ht. It is con- 
trary both to reason and revelation that the younger should 
rule the elder. Young men, however, must be encour- 
aged, their way opened for usefulness and improvement, 
and proper consideration given to their efforts. All pos- 
sible care should be taken to improve young brethern who 
are making efforts to preach, to make an open door for 
them, and make them useful. But there is both a rational 
and a scriptural place for both the elder and the younger, 
that both be encouraged, sustained, and duly honored, 
and the cause saved from scandal." 

What is the * 'rational and scriptural place for both the 
elder and theyounger," is a matter not at all easily adjusted 
by authoritative rules. If the youth are carefully taught 
to respect and venerate the aged, as the Scriptures require 
that they should, there will be but little trouble with re- 
spect to the older preachers. In the great contest between 
''liberalism" and "conservatism" there has been a ten- 
dency to extremes always. When the Disciples fell into 
disagreement on the subject of the ministry, this tendency 
was constantly manifested. Liberal ists, (or "progres- 
sives," as they were generally called) , held tiiat the "spirit 
of the age*' demanded a more cultivated ministry. But 
this "culture" did not refer so much to the knowledge of 
the Bible and of human nature, which are the great essen- 
tials of success in the ministry, as to the knowledge of 
letters. It often happened that, in their anxiety for liter- 
ary culture, the more important parts of the minister's 
training were not noted with suflScient care. Older preach- 
ers, who by years of success in the ministry had demou- 
13 



274 THE LIFE AND TIMES OF 

strated their ability, were elbowed to make room for young 
men of whom nothing wus known bnt that they had more 
literary and social polish. Young ministers were often 
flattered and caressed until their heads were turned with 
self-conceit and they could never thereafter be profited by 
their experiences. This extreme brought the *' progres- 
sives" into contempt as a worldly-minded class of people, 
who were indifferent to soundness in the faith. 

The conservatives, on the other hand, (often sneeringly 
called **old fogies"), sometimes made such a defense of 
the uneducated ministers as implied an entire indifference 
to the matter of literary culture. They seemed, at times, 
to fear the soundness in the faith of any man, and espec- 
ially of any young man, who was above the average in lit- 
erary culture. It is safe to say that neither party fairly 
represented the other, and yet that each gave the other 
some ground for the misrepresentation. And it is true, 
also, as before stated on these pages, that the line of sep- 
aration between the parties was never very clearly marked. 
Local surroundings and prejudices modified the contest in 
most of the churches. 

As the thoughts of the people turned from the itinera- 
ting '*evangelist" to the settled * 'pastor," there came a 
decided decline of the evangelical spirit in the ministiy. 
The situation and the remedy were appreciated by Benja- 
min Franklin, and he was not slow in sounding- the trum- 
pet in tones of warning, nor did he fail to act in accord- 
ance with his own view of the case. He was by no means 
indifferent to the ''oversight of the churches" by men 
who were "apt to teach," but he regarded the plea for the 
"pastorate" as a plea f(n* an unscriptural thing. In the 
Review for February, 1856, we find an editorial on "Evan- 
gelizing," from which we make the following extract; 



ELDER BENJAMIN FRANKLIN. 275 

** If we are not sadly mistaken, here is where the atten- 
tion of the brotherhood needs dircctino; now. It is no 
mutter how many schemes the brethren engage in, nor 
how good their object, if they neglect evangelizing, the 
cause will fail. In every city, town, village and neigh- 
borhood where evangelical labors are not enjoyed, the 
cause is lano-uishinor and sufFerin£>*. The attention of the 
evangelists has been divided and distracted by unavailing 
and useless schemes, to the neglect of the great evangeli- 
cal work. Schemes of organization have been commented 
upon, until the brethren have become sickened, and they 
turn from the subject at the first sight of the caption of 
an article treating upon it, feeling conscious that it will 
not afford relief. Long theories upon officers and their 
qualifications, and fine descriptions of the details of the 
pastorale appear in the prints ; but the churches fall 
soundly asleep under their fine theories. If we intend to 
save the cause, we, as evangelists of Christ, have some- 
thing more to do than to seek good places, ease and 
earthly comfort. The Lord did not intend Evangelists to 
open an office, and sit down in it and wait for sinners to 
come to them to be converted. But he intended the livinor 

o 

preacher to go to sinners, and with the living voice preach 
to them the word of the living God. The command is to 
^0, go and keep going, while God shall give us life ; go, 
believing in God, with a strong faith — trusting in the Lord 
for a support now, and eternal glory in the world to come. 
** A little preaching on Lord's day will not do the work. 
The Word should be preached every day and every night 
as far as possible. We cannot confine our labors to cities, 
towns and villages, expecting preaching to be brought to 
us, as work to a tailor, hatter, or shoemaker ; but we 
must go out into the country, among the people, and he 



276 THE LIFE AND TIMES OP 

one of ihenii as messengers sent from God to take them 
to Heaven. We are not to confine ourselves to the fine 
meeting-houses ; but, when we can do no better, go to 
the court-house, the town or city hall, the old seminary, 
the school-house, or the private dwelling, and preach to 
the people. We must not wait for the large assembly, 
but preach to the few, the small, humble and unpromising 
congregation. We must not vc{QVQ\y pretend to preach, 
while we are only complaining of them and telling how 
bad they are, whining over them and murmuring, showing 
contempt for them and for all their arrangements, but 
preach to them in the name of the Lord, remembering 
that in every form we see there is a living spirit, upon 
which Jesus looked when he died, and wiiich is worth 
more than the great globe on which he walks. No matter 
how lowly, how humble, how poor and uncomely all their 
temporal arrangements, you will find on acquaintance 
some who will love the Lord, turn from their sins, and 
become jewels in the Lord's, and also in the preacher's 
crown of rejoicing." 

As soon as his engagement with the churches above 
referred to expired, Mr. Franklin entered the work of a 
traveling evangelist, to which he always inclined, and to 
which he thereafter gave his whole time, except when 
occasionally interrupted by the sickness of himself or of 
some of his family, until he died. The year 1856 was 
one of the most agreeable and profitable of his whole life. 
The Review was a success in every way. The subscrip- 
tion reached nearly three thousand that year, and a noble 
corps of contributors gave their liberal and hearty aid 
toward filling its columns with interesting and useful mat- 
ter. In an editorial for the December number, he said ; 
** This year we have performed more labor than we have 



ELDER BENJAMIN FRANKLIN. 277 

in any previous year of our life, have had better success, 
everything considered, both in the pulpit and with the 
pen. It has also been our happiest year; all has gone 
truly well with us. We have issued four thousand copies 
of the Review, have put about three thousand copies into 
circulation, and the balance are going every day. We 
have put many thousands of tracts also into circulation — 
more, so far as we know, than have ever been put into 
circulation among the brethren in one year before, and 
have preached more than a sermon for each day of the 
year." 

It was during this year that the tract, entitled, *' Sin- 
cerity Seeking the Way to Heaven," was issued. It has 
had the largest circulation of any tract or book ever writ- 
ten among the Disciples, and is still in demand. The 
tract is based on the history of a young man in Cincin- 
nati, whose case came to Mr. Franklin's notice while 
preaching in the Clinton Street Church. Some incidents 
were added by the author, for the purpose of illustrating 
points that may come before any one in the progress of 
such an inquiry, but with these exceptions, the entire tract 
is literally a history. 

On the occasion of a second trip to Indiana, about this 
time, Mr. Franklin met a person whose history will be 
entertaining to the readers of this volume, and of whom 
the editorial account of the meeting says : 

*'Here, too, we met the venerable and beloved Elijah 
Martindale,* who was present and preached on the night 
when we confessed the Kedeemer and Saviour of the 



» We had intended to give a sketch of this pioneer preacher amid other sim- 
ilar sketches in the former part of this work, but we failed to obtain the 
materials until we had put those sketches into the hands of the printer. It 
will not, however, be seriously out of place here. 



278 THE LIFE AND TIMES OP 

world. He has lived to see the cause — then new in that 
country aud with but few friends — well-established and 
strongly defended. He preached many years with very 
little pecuniary reward, but with great success, supported 
a large family, and is now comfortably situated in tempo- 
ralities, and universally beloved. We believe, too, that 
almost, if not quite, all his children are in the faith, and 
one son in the ministry." 

Elijah Martindale was born in South Carolina, Novem- 
ber 10, 1793. Plis parents moved first into Ohio, and 
then, in 1811, into Wajaie county, Indiana. His parents 
were zealous members of the Baptist Church. He mar- 
ried a woman who was a member of the Christian Con- 
nection, or '* Newlight" Church. Shortly before he was 
married he began to have that dreadful '' experience of 
grace" characteristic of Calvinistic Baptists of that day. 
After long waiting and agony he began to pursuade him- 
self that he had been converted. But he had two 
troubles about joining the church. His parents were 
Baptists, his wife and her friends were Christians, and 
most of his other near friends were Methodists. To join 
either one would ofiend the others. He wished to be bap- 
tized, but could find none to baptize him unless he would 
present himself regularly for membership in the church. 
He would have joined the Baptist Church, only he "could 
not indorse the covenant." He finally presented himself 
publicly to a Seventh Day Baptist preacher who chanced 
to be holding a meeting in the neighborhood, and asked 
to be baptized. His "experience," as related in the 
manuscript before us, was a very good sermon on the 
"Ancient Gospel," but was accepted and he was bap- 
tized. Full of zeal for the salvation of men, he began at 
once to exhort, laboring promiscuously among the Bap- 



ELDER BENJAMIN FRANKLIN. 279 

lists, Methodists, Christians, and United Brethren, all of 
whom gladly welcomed his presence amoiif^ them. While 
thus without any church relation, he was one day on the 
road to an appointment in company with a United 
Brethren preacher, named William Stiibbs, to whom he 
propounded the following question: ''Brother Stubbs, 
were not the persons whom the Apostles commanded to 
be baptized al)out the same that we call mourners?" The 
answer came hesitatingly : "It looks a good deal like it ; 
but it would not do for a rule with us ; we should get too 
many bad members in the church." 

After much deliberation and many earnest prayers he 
took membership in the Christian Connection, among 
whom he continued and preached for about ten years. 
Among these people he preached, as did all of them, 
faith, repentance, and prayer, as the terms of pardon 
for the sinner. But he and others were always troubled 
by the fact that many persons, giving every possible evi- 
dence of genuine faith and repentance, and who prayed 
publicly, were still unpardoned. "About the year 1830," 
says he in the autobiographical sketch from which we are 
condensing, *' I commenced preaching faith, repentance, 
prayer, and baptism, all connected, as so many links in 
the chain of the divine arrangement of pardon as taught by 
Christ and the Apostles. I was soon nicknamed a 
« Campbell ite,' and many of my old brethren with whom 
I had long lived in love and fellowship, began to turn the 
cold shoulder and to close their meeting houses, just as 
other sects had treated us before. Poor weak mortals 



we are 



? " 



In 1832, Mr. Martindale moved with his family into 
Henry county, and settled on Flatrock, not far from New- 
castle. Here he remained for some time the only preacher 



280 THE LIFE AND TDIES OP 

of the Reformation in the county. He was the founder of 
the Church of Christ, on Little Blue River, Henry 
county. On the night of his first visit to the pkce, ac- 
companied by John Plummer, another preacher, and 
while they were preaching, some " rude fellows of the 
baser sort shaved the hair from their horses' necks and 
tails. After the church was formed,"one of its members 
started a distillery. A farm owned by the chnrch was 
rented for a share in the crop. The distiller bought the 
grain and the church took the money to pay for preaching ! 
Mr. Martindale protested, and to show his disapprobation 
went to a temperance meeting and signed the pledge. 
The church then sent a committee to rebuke him and try 
to will him from the error of his ways. The church lan- 
guished a long time thereafter, but finally rallied and now 
is as squarely opposed to the liquor traffic and liquor 
drinking as any church in the country. 

He made occassional visits to the settlements on Deer 
creek, and co-operated with Samuel Rogers, whose work 
there is already familiar to our readers. Of these visits 
he says : '* Those were happy days. I love to think upon 
them yet. One night we had a meeting at the house of 
brother Joseph Robbins. Brother Rogers set me forward 
to preach. I read as a foundation, Isa., ch. Iv., vs. 10, 
11. I dwelt on the power of the word of God. At the 
end of my discourse I made a draft on the faith of the un- 
professors present. Benjamin and Daniel Franklin, then 
young men, the latter not married, walked forward and 
gave me their hands. We took their confessions, and by 
the light of lanterns and torches we went to the water, 
where brother Rogers buried them with their Saviour in 
baptism the same hour of the night." 

Many Disciples in Eastern Indiana can recall the ven- 



ELDER BENJAMIX ERANKLTN. 281 

erable form, the long hair and beard as white as snow, 
the voice tremulous with age, as he stood before us and 
uttered his earnest exhortations. Only a few can recall 
him as in the vigor of his manhood he went to and fro, 
warning sinners and comforting saints, a very Barnabas in 
his hortatory power. The many of his contemporaries 
have gone over the river, and he and they together await 
the summons of the great day. 

The American Christian Review, monthly, was pub- 
lished in pamphlet form throughout the years 1856-57. 
The success was as great as ever attended the editor in 
any of his publications. The leading men of the Eeform- 
ation rallied to his support very generally. Contributors 
increased, until, as the editor of the little monthly 
Reformer said, he began to feel the want of ** elbow- 
room.^^ His friends could not all be heard through so 
small a paper, and complained, which occasioned the edi- 
tor to meditate upon enlargement. But, although so 
generally encouraged by his surroundings, there were 
elements in existence and forces at work laying the 
foundation for an opposition as determined and bitter as 
ever any man met and overcame. 

The tremendous political revolution which ended in 
the great civil war in the United States and the over- 
throw of the institution of slavery, is familiar to the 
reader. The dissolution of the old Whig party and the 
organization of the Republican in its place may be re- 
garded as the time when the American people were gen- 
erally enlisted in the terrible conflict. An anti-slavery 
agitation had existed long before that, and the strife had 
been in progress a long time in many of the denomina- 
tions, several having divided into Northern and Southern 
branches. But the question had never been a disturbing 



282 THE LIFE AND TIMES OP 

element among the Disciples. Anti-slavery men were 
generally looked npon as fanatics and disturbers of the 
peace. An ** Address of the American Christian Bible 
Society/-' D. S. Burnet, president, and James Challen, 
secretary, published in January, 1847, disclaimed " all 
negative or affirmative action upon, or interference with, 
any of the sectional and State questions, which have de- 
ranged the operations of other large and popular associa- 
tions of the same kind,"*^ since it would make the Society 
** a party to the unhappy and unprofitable controversies 
which have divided their benevolent institutions into 
north and south." The Genius of Christianity objected 
to this as '* a one-sided neutrality," and compared it to 
Alexander Campbell's articles entitled *' Our Position to 
American Slavery, '^ affirming at the same time that Mr. 
Campbell '* declared himself neither an advocate nor an 
apologist for slavery, but complimented slaveholders for 
their piety, and hurled his deadly arrows at the opponents 
of that baneful system !" 

The whole body of the Disciples, with only here and 
there an exception, down to the time of the organization 
of the Republican party, were agreed that it was a ques- 
tion of politics and not of religion. The difference between 
Benjamin Franklin and most of those who, from 1856 to 
1865, so sharply criticized his course, was, that he ad- 
hered to his convictions when doing so threatened the 
complete ruin of his temporal prospects, while with them 
a convenient and timely change of opinion placed them 
on the popular side in the great conflict. 

Mr. Franklin did not evade the responsibility of 
taking a position when the crisis came. In the second 
number of the Review^ monthl^^ he held as follows : 

* 'Jesus Christ and his apostles never made any direct 
attacks upon the mere relations of master and servant. 



ELDER BENJAMIN FRANKLIN. 283 

** The existence of the relation of master and servant 
was permitted among the primitive Disciples, and in the 
church. 

** Both masters and servants entered by the same 
door into the primitire church, and were members of it.'' 

This w\as submitted in answer to the question, *' Where 
is the Safe Ground?" These postulations, with the fol- 
fowing concluding paragraph, now that a day for cahner 
reflection on the course then pursued by men has come, 
may serve to set his position fully before the reader : 

*'In conclusion, we remark, to all whom it may con- 
cern, that if the evils resulting from slavery as a system, 
or institution, were worse than the most horrific picture 
ever drawn by the most over-heated anti-slavery man, or 
worse titan they really are, Christianity is no more charge- 
able with them, than it is for the oppression of the poor 
in Cincinnati, Philadelphia or New York — for it is a 
worldly and human institution, not founded by the 
Author of Christianity. It is no result, or emanation from 
Christianity, but stands upon the same footing as the civil 
governments in the world when Christianity came into it. 
If men who have slaves abuse them, Christianity is not 
responsible for that either, — for it, with all the weight of 
authority, forbids such abuse; and such men, if in the 
church, are accountable to the church and to the Lord 
for their individual conduct. Christianity has bettered 
the condition of all, both bound and free, in all nations, 
in all countries, and in all ages, wherever it has gone, 
preparing all for a better world, when they shall pass 
beyond the imperfect civil institutions of this life. In one 
word, having been born, brought up, and having lived in 
a free State, without ever having any interest in a slave, 
and intending never to have any, we have uo coiumissiou 



284 THE LIFE AND TIMES OP 

from Jesus Christ to upturn the civil institutions of slave 
Slates, whether good or bad, much less authority for 
making the Church of God a political engine for such a 
purpose." 

In his prospectus announcing the Review he had prom- 
ised that " the editor will ride no hobbies, countenance 
no one-ideaism, and his pages shall be used for no such 
purpose." Of the publication of this sentence he had 
occasion within a few months to say: ** We have never 
penned a little sentence that has occasioned so much un- 
easiness, called forth so many letters, and brought down 
upon our head such unmerciful strictures." In response 
to '* an elderly brother, well-beloved, and whose intentions 
were good," and who demanded to know what he meant 
by " one-ideaism," the editor wrote : 

*' It is to be carried away with one idea. The idea 
may be a good one or it may not ; but one-ideaism is 
giving an undue importance to an idea. A man addicted 
to one-ideaism can no more cover it than can a leopard 
change his spots. If he attempts to pray, he will com- 
mence with something else as a stepping-stone, regularly 
and unmistakably paving his way to his favorite idea. 
When it is put forth, and he is delivered of it, he is re- 
lieved for the time being, especially if he finds that some 
one is annoyed by it. If you call on him for an exhorta- 
tion, a sermon, or if he writes, he may wind round and 
round, trace backward and forward, but it will, in spite of 
himself, in all his eflorts to conceal it, be manifest to all, 
that he takes no interest in all he is saying, only as it sub- 
serves his purpose, in paving the way to the one idea, the 
centre around which the whole man revolves, and to 
which his whole existence is, for the time being, subser- 
vient. If that one idea is not drairged in, the man is not 



ELDER BENJAMIN FRANKLIN. 285 

relieved, liis burden is still upon his soul, and he is in 
travail waiting to be delivered. 

"You will see this class of men at conventions and 
meetings, both political and religious, without the most 
distant idea of promoting the objects of the convention or 
meeting, and with no higher aim than introducing their 
idea to notice, making the meeting an engine, and men 
met under other obligations, and with the ostensible object 
of the meeting fully known to them, instruments to carry 
the pet idea on the high road to fortune." 

He declared in the same response that in his remarks he 
was *' not confined to any one class of hobbyists and one- 
ideaists, but to all classes." Still, a majority of the north- 
ern people were so full of the one idea of the political, 
moral, and religious sinfulness of slavery, that they very 
generally understood his *' remarks" to refer to the dis- 
cussion of that subject in his periodical. And not only 
so, but many of the most ultra persistently construed him 
as leaning very much toward the advocates of slavery, 
while others did not scruple to declare that his course 
was dictated by a large subscription to his periodical from 
the South. This latter assertion was in willful ignorance 
of the fact, perfectly understood by Mr. Franklin himself, 
that his financial interest at the time lay in the conciliation 
of his brethren in the North. He lost, as he knew before 
announcing his position that he would, more subscribers 
in the North than he gained in the South. But when his 
mind was fixed in a conviction on a matter of principle he 
never stopped to count the numbers on this side or that, 
nor to muke an estimate of the dollars and cents involved 
in the course he might pursue. 

Benjamin Franklin was not a pro-slavery man. His 
friends in the South, as we shall presently find occasion 



286 THE IJFE AND TniES OF 

to show, did not so regiird him. He never made, nor did 
his friends ever expect him to make, any "apology" for 
slavery. He Avas simply fixed in the belief, common to 
nine-tenths of the leading men of the Reformation prior 
to the organization of the Repnblican party, that it was 
pnrely a question of politics, and not of religion. Qn- 
shaken by the political upheaval of the times, he stood 
by his conviction entertained many years before the fiery 
trial which, in the Providence of God, was to test its 
strength. 

But the reader is not to infer that Mr. Franklin's course 
destroyed the circulation of his paper in the North. On 
the contrary, he maintained a larger circulation in this 
secthm than was ever reached by an opposition periodical 
whi(;h was so pronounced in its anti-slavery sentiments 
that it could not circulate at all south of the Ohio River. 
Nor was this circulation confined to one of the political 
parties in the North. Injsome neighborhoods, where pub- 
lic opinion was very ultra, the paper was generally discon- 
tinued, while in many others it was not at all affected. 
On the other hand, his position was not so favorably con- 
strued in the South as to gain him any considerable 
increase of the number of his subscribers in that section. 

When the war began, the question, *' Shall Christians 
o-o to War?" again became a practical question. The 
Beview stood squarely on the negative. On the 16th of 
April, 1861, the subject was introduced in a communica- 
tion from J. W. McGarvey, in which he said : 

*' I know not what course other preachers are going to 
pursue, for they have not spoken ; but my own duty is 
now clear, and my policy is fixed. I shall vote, when 
called upon, according to my views of political policy, 
and, whether I remain a citizen of this Union, or become 



ELDER BENJAMIN FRANKLIN. 287 

a citizen of a Sontbern Confederacy, my feelings toward 
my brethren everj^where shall know no change. In the 
meantime, if the demon of war is let loose in the land, I 
shall proclaim to my brethren the peaceable command- 
ments of my Saviour, and strain every nerve to prevent 
them from joining any sort of military company, or making 
any wai'like preparations at all. I know that this conrse 
will be unpopular with men of the world, and especially 
with political and military leaders ; and there are some 
who might style it treason. But I would rather, ten 
thousand times, be killed for refusing to fight, than to fall 
in battle, or to come home victorious with the blood of 
my brethren on my hands." 

The editor of the Review was equally pronounced in his 
views. Commenting on the subject of Mr. Garvey's 
letter, he said : 

** We cannot always tell what we will, or will not do. 
There is one thing, however things may turn, or whatever 
may come, thatu^e ivill not do, and that is, ivewill not take 
up arms against, fight and hill the brethren we have labored 
for twenty-years to bring into the kingdom of God. 
Property may be destroyed, and safety may be endan- 
gered, or life lost; but we are under Christ, and we will 
nut kill or encourage others to kill, or fight the brethren." 

The excitement during the remainder of that year was 
such as very few who witnessed it would be willing to 
pass through again. The pressure upon the editor was 
as heavy as mortal ever endured. All shades of views 
were entertained by different men, and many clamored for 
space in the Review to declare their views. The editor, 
however, vigorously ruled it "down to its work as a religi- 
ous paper. Two weeks after the above announcement of 
anti-war sentiments and purposes, he said ; 



288 THE LIFE AND TIMES OF 

*' The apostles fixed their eyes on their one great work 
— their great mission from God — to turn the world to 
Christ — to turn all men to Christ, no matter of what 
nation, of what politics, or what form of government — no 
matter whether bound or free, rich or poor, high or low, 
and unite them in one body under Christ. This is our 
work — our mission — and for this we will work, and from 
this we will not be drawn aside. For this purpose and 
for this work, what ability, power and influence we may 
have has been given to us by the Lord and to his people. 
For this purpose the Review has been established, and to 
this work, the Lord helping us, it shall be devoted, and 
from this purpose it shall not be diverted. To divert it 
from this purpose and devote it to politics, or any other 
purpose, we care not how good, how correct and proper 
it may be in itself, would be a betrayal of the holy trust 
committed to our hands by the Lord and his people. We 
shall, therefore, hold it sacredly to the work for which it 
has been established, and thus far so liberally supported. 
It shall stand or fall on its own merits, as a religious pub- 
lication, devoted wholly to the interests of the kingdom 
of God, and shall not be contaminated with the political 
news, war news, or commercial news. "We shall care for 
the kingdom of God, and the people of God, and do our 
utmost to promote peace on earth and good will to men. 
We have not so far lost confidence in the religion of the 
brethren, as to believe they will not sustain a religious 
publication unless seasoned, spiced, salted and peppered 
all over it, round it and through it, with politics, war 
news, commerce, and all the other appurtenances and 
appliances of the world.*'* 



♦The Revieio, up to the date of the above extract and for some years after- 
ward, contained scarcely two colunms of advertisemeuts, and these were 
advertisements of religious books and of colleges. 



ELDER BENJAMIN FRANKLIN. 289 

The meaning of this was such as to exclude the most 
exciting topic of the times — *' The War." From its issues 
one would scarcely know that a war was in progress. 
The question, " Shall Christians go to War?" was dis- 
cussed without reference to the existing war. Whoever 
lugged into an article the question at issue between the 
two sections of the country was sure to have his article 
rejected. 

It was not long until anti-war sentiments, thus publicly 
advocated were held to discourage enlistments in the 
army — thus making it ** constructive treason." The dis- 
cussion was then stopped by the editor, but not until par- 
tisan feeling had gone so far as to suggest the sacking of 
the Review office. Fortunately there was no mob at hand 
to act upon the suggestion, and no violence was done. 

The outcry of politico-ecclesiastics had its effect, and 
many friends of the Beview turned away from it, or slack- 
ened their zeal in its support. Business was paralyzed 
during the first two years of the war, and hindered all re- 
ligious enterprises. The Southern mails were cut oft\ so 
that subscribers in the Southern States could not get their 
papers. These three influences operated against the Re- 
view until finally its circulation was cut down to less than 
one-half what it was just before the war. Prices of all 
printing materials ruled very high, and for four years the 
periodical barely paid expenses. The anxiety and exer- 
tions of its editor were so great that his spirit flagged, his 
health failed, and he turned prematurely gray at fifty.. 
But Benjamin Fi-anklin's work was not3'et done, and God 
strengthened him for other great achievements. 

Perhaps the only nianuul labor performed by Mr. Frank- 
lin after he moved to Cincinnati was done in 1862. A 
Confederate army menaced the city, and active preparations 



290 THE LIFE AND TIMES OP 

were made for its defence. Every al)le-bodied man was 
pressed into the service and compelled to work on the en- 
trenchments. Mr. Franklin came home from a meeting 
just in this crisis of aftairs, and Avas marched to the hills 
back of Covington, where, with pick- axe and shovel, if he 
did not accomplish much for the defence of the city, he at 
least blistered his hands and stiffened his joints, feeding, 
meanwhile, on soldier's rations and resting upon the 
ground. He was willing to and did submit to the author- 
ities in everything except in fighting. When the excite- 
ment was at the highest against him he was preaching in 
Illinois. It was reported to him that there was much 
threatening in the place to require him to take the oath of 
allegiance to the United States. *'Tell them to come on 
with an officer," said he, smiling as if it were a capital 
joke. '*! am willing to take the oath of allegiance to 
Uncle Sam every morning, if necessary." 

At the time of the battle of Richmond, Ky., he was en- 
gaged in a protracted meeting at Mt. Pleasant, a church 
situated about seven miles from Richmond. The whole 
country around was in a fever of excitement in anticipa- 
tion of a battle. But day and night a large audience 
gathered to hear the favorite preacher. One morning, as 
the people were assembling, the sound of cannon announced 
that the contest had bc2jun. He went throusfh the ineet- 
ing as usual, and on the dismission of the audience it was 
learned that the Federal army was defeated and in a panic. 
He went with some family home for dinner, but the situa- 
tion was worse than some of them had anticipated. All 
the men in the nei2;liborh()od saddled their horses and 
galloped away, trusting to the gallantry of the soldiers for 
the protection of their families. Some friendly person 
furnished Mr. Franklin with a horse and woman's saddle, 



ELDER BENJAMIN FRANKLIN. 291 

upon which he mounted, and was piloted down ravines 
and along bj^-ways until he was safely landed north of the 
Kentucky river and within the Union lines again. On 
learning that there were Confederate forces between him 
and Cincinnati, so that he could not safely return towards 
home, he took cars for Louisville, crossed into Indiana, 
and in three or four days was preaching as composedly as 
if nothing unusual had occurred. 

It chanced that his next appointment was in the county 
where he died. Those who had made the arrangements 
for the meeting were for the most part '* opposed to this 
war," and to the administration under which it was waged. 
These persons mistook his position as coinciding with 
theirs, and had intimated as much in the community. On 
approaching him and expecting political sympathy they 
soon learned of their mistake, and were glad thereafter to 
give attention to the meeting "and let politics alone." 
His preaching made no account whatever of the political 
state of the country. His prayers were not for the success 
of either party, but that the Lord would overrule the wrath 
of man, cause war to cease, and bring good out of evil. 
As a man and a citizen he had his political views, and none 
who approached him ever had any difficulty in learning 
what they were. 

We cannot better close this chapter than by giving the 
following extract from a series of letters concerning Ben- 
jamin Franklin, written after his deiith and published in 
the Apostolic Times, of Lexington, Kentucky. The let- 
ters were written by S. W. Crutcher, of Maysville, a 
preacher who knew Mr. Franklin well, and was with him 
a great deal. Notwithstanding a considerable disparity 
of age, the two were intimate friends, and in constant com- 
munication until separated by death. Mr. Crutcher says ; 



292 THE LIFE AND TIMES OP 

** It has been thought strange by some of our brethren 
on the north side of the Ohio River, that brother Franklin 
preached all over Kentucky during the late civil war. 
Some have said that this could not have been done without 
having practiced duplicity on political topics while in Ken- 
tucky. Justice to him demands a word from me on this 
subject. 

*' He was always candid and made no concealments as 
to his political views. * ' * * * * ♦ 

** We received him in Kentucky because he refused to 
preach politics or to allow his paper to he used as the organ 
of a political party.'' 

Mr. Franklin was a law-abiding citizen of the United 
States, who went both north and south preaching peace 
by Jesus Christ, who labored incessantly for the peace 
and happiness of all mankind. He was strictly and truly 
a man of God, and not of the world. His citizenship was 
in Heaven, and not on earth. He deplored the late civil 
war, and wept over it as much as any man could and 
ought to do. 

He prv)foundly regretted that his southern brethren were 
encased in rebellion, and that his brethren of the north 
were waging deadly warfare against them. 

His counsels were for peace, and an amicable adjust- 
ment of all difficulties. 

He plead for the rights and privileges of all men, 
whether of this nation or that, whether bond or free. He 
moved and walked, not upon the plane of politics, but 
lived and moved upon the lofty plane of Christian philan- 
thropy. The great question with him was, ** Does God 
approved '' To God he expected to finally account, and 
not to men. 

He was a popular preacher and writer, before the war, 



ELDER BENJAMIN FRANKLIN. 293 

during the war and after the war, both north and south, 
east and west, on account of his unselfish and benevolent 
nature, and his unswerving devotion to justice and truth. 



CHAPTER XV. 

/ I \HE Publication Society was not long in making the 
JL discovery that it could not profitably publish a peri- 
odical. The Christian Age was turned over to an 
individual ownership, which, by the end of the year 1857, 
found that this journal, without Benjamin Franklin at the 
head of it, was "like the play of Hamlet with Hamlet left 
out." The fact that Mr. Franklin was publishing another 
periodical had become well-known, and the^^e languished 
and was ready to die for want of support. In this state of 
the case, terms were easily made which authorized the editor 
of the lieview to announce in August, that the Age and 
lievieio w^ere to be one after January, 1858. At the end 
of the volume he said : '* We are now in some two weeks 
of the commencement of our enlarged w^eekl}', called 'The 
American Christian Review.* The monthly pamphlet 
and the weekly Christian ^^eboth stop at the end of this 
year, and will be succeeded by the enlarged \veekl3\ 
Those who are subscribers to the Age, and have paid into 
next year, after January 1st, will receive the enlarged 
weekl}^ in the place of the Age till their time is out. Some 
few have paid in advance for the monthly. These will 
receive the weekly until they will have the worth of their 
money." Accordingly on the 5th of January, 1858, the 
first number of a weekly folio sheet appeared. It was 
marked *'Vol. I, No. 1," and is the number from which 
the issues of the lieview were connted at the time of Mr. 
Franklin's death. Moses E. Lard, Charles L. Loos, John 
Rogers, Isaac Errett and Elijah Goodwin were announced 



U 



THE LIFE AND TIMES OF FRANKLIN. 295 

at the head of the paper as *' regular contributors." To 
the name of each was prefixed the title, "Eld.,'* then 
ahnost universally current among the Disciples. The 
second and fourth of these names were left oflf after the 
middle of that year, and the other three at the beginning 
of the next year. The folio form in which it appeared at 
this time was so large that the quantity of matter contained 
in it fell only twenty per cent below that of the quarto form 
to which it was changed a few years later, and in which 
thereafter it continued to be published. The enlarged 
Review was wholly under Mr. Franklin's control. He was 
the entire owner for some years ; but it was a rapidly 
increasing business and soon grew so large that he was 
compelled to intrust the business management largely to 
other hands. George W. Rice came into the office as an 
assistant, and after acquiiing a complete knowledge of the 
affairs of the Review, took a partnership interest of one- 
half the concern. From this time the business was done 
in the name of "Franklin &Rice," and included not only 
the publication of the periodical, but also of sundry books, 
tracts, etc., and especially those of which Mr. Franklin 
was the author. 

Mr. Rice had been a Disciple for many years, and 
understood the history of the Reformation from the 
beo^inninsj. He was an overseer in the Clinton Street 
Church during its existence, and afterwards of the Sixth 
Street Church ; and, until the labors of the Review office 
became so great as to forbid any 'preparation, preached in 
these churches, or in some one of the suburban churches 
or mission stations, ahnost ever}' Sunday. For sometime 
he was assistant editor, and the heading announced that 
the paper was "Edited and Published by Fianklin & 
Kice." The selection and arrangenieut of all the mutter 



296 THE LIFE AND TDIES OF 

of the paper, except the editorial and correspondence, 
were always left to him. The communications of well- 
known contributors he inserted at once, but anything of 
doubtful propriety had to be inspected by the senior editor. 
Mr. Franklin had absolute control of the editorial manage- 
ment to the day of his death ; but, on the faikire of his 
health, sold out his pecuniary interest in the office to Mr. 
Rice, and thereafter received only a salary for his services 
as editor and for the books which he wrote. For some 
years a **Missouri Department" in the paper was edited 
by J. A. Headington, and after its abandonment he became 
assistant editor. John F. Rowe* was for several years 
also assistant editor, but there was an interruption of two 
years in his relation to the paper. Mr. Franklin's eldest 
son was likewise for a time announced as "assistant editor." 
Perhaps, (if there be any exact terms among journalists 
to meet these cases), these persons might more properly 
have been called corresponding editors, or simply regular 
contributors ; for they did nothing but write articles for 
the paper. 

The reader may now be interested to note that there 
was a historic connection in all Benjamin Franklin's peri- 
odical publications from first to last. The Reformer was 
enlarged and the name changed to The Western Reformer, 
The absorption of Mr. Hall's periodical gave the occasion 
for changing the name again to the Proclamation and Re- 
former. This was merged into The Christian Age after 
the sinmltaneous publication of the two papers for two 
years by Burnet and Franklin. And finally, the Age^ 
after sundry mutations of ownership and management, 
was merged into the American Christian Review, 



* After the death of Mr. Frankliii the Review was contrpued uucjer the 
TTinnn^'^nient of 3Xr, liowef 



ELDER BENJAMIN FRANKLIN. 297 

We have frequently referred on these pages to the 
*' American Bible Union." We must now give some 
account of this society, as it was a prominent religious 
enterprise of those times, and most zealously advocated 
by Benjamin Franklin for many years. 

The American and Foreign Bible Society was, in 1847^ 
and for one or two years afterward, besought to revise the 
King James' Version of the Bible, and at least to correct 
it where the language is not modern English, and to 
translate words which are, in the received version, only 
transferred and anglicised. Dr. Luke Barker, a promi- 
nent officer of the society at the time, agreed to pay the 
entire expense of such an emendation if the society would 
only legalize the enterprise. The doctor dying suddenly, 
another officer made the same proposition. The society 
rejected the proposal by a vote of three to one, and at the 
next election left out every one of the officers who had 
favored the revision except Dr. Cone ; and it was believed 
that he was only re-elected as a stroke of policy, it being 
generally understood that he would resign if re-elected. 
The Board of Managers, in April, 1838, passed the 
following : 

** Resolved, That in the distribution of the Scriptures 
in the English language, they will use the common version 
until otherwise directed by the Society." 

The immense increase in immersionist churches 
throughout the United States, and their demand for 
a translation that would refer to the ordinance of baptism 
in the English langunge, made the Board afraid to venture 
into the work of revision. On the 23d of May, 1850, the 
following was passed : 

*' Resolved, That this society, in its issues and circula- 
tion of the English Scriptures, be restricted to the 

commonly received version without note or comiueut,'* 
U 



298 THE LIFE AND TIMES OP 

This was a change in the society, which blasted all Lope 
of a revision of the Scriptures by its authority. The 
friends of a revised version, therefore, withdrew from it 
and organized, on the 10th of June, 1850, the **American 
Bible Union." The second article in the constitution of 
this new society set forth that, " Its object shall be to 
procure and circulate the most faithful versions of the 
Sacred Scriptures in all languages throughout the world." 

The feeling of almost the entire Baptist people in this 
country, and of the whole body of the Disciples, was one 
of righteous indignation, and, although expressed by a 
multitude of persons and through every available means 
of communication, by none more forcibly and elegantly 
than by Dr. Lynd, President of the Western Theological 
Institute of Kentucky, in an address delivered before the 
American Bible Union. He said : 

*'When the American Bible Society adopted a rule, 
that all translations made into foreign tongues, in order 
to be aided by their appropriations, must be conformed to 
the English version in common use, at least so far as that 
all denominations could use them ; a rule that, in my 
opinion, insults the Holy Spirit by requiring his truth to 
be concealed from men to accommodate sectarian views ; 
and when the Baptist denomination, almost to a man, 
repudiated the rule and resolved to give the word of God 
to the nations, in perspicuous and faithful translation, my 
mind was still further prepared, to desire an English Bible 
upon the stime principle. But how it was to be brought 
about I could not perceive. My reliance, however, was 
upon the overrulings of Divine Providence. 

*' Events to which I need not now refer, which are 
matters of history, have been overruled to bring into 
existence the or<^anized enter|)rise of revision. That it 



ELDER BENJAMIN FRANKLIN. 299 

has an existence cannot be doubted. That it is sustained 
by a very large body of professing Christians, is clear to 
those who have informed themselves. That some of the 
ablest men in the ranks of the ministry are firm in its 
support, will be questioned only by the ignorant or 
partisan. 

** Watever may have been its origin, and w^hatever the 
excitement which at first it produced, it must now be 
treated on the ground of its own merits." 

Benjamin Franklin gave it his emphatic approval at the 
outset, and expressed the highest hopes of the results in 
the following language, published in the Proclamation 
and Reformer for 1850 : 

*'But we have taken the position that the *' Bible 
Union" comes from the proper source, and the only 
source from which a new translation can come. We do 
not mean the few who are now enlisted in the Bible Union, 
but we mean these and those who stand ready to co-operate 
with them in this great work. For, if we understand the 
meaning of the movement of these worthy brethren, it is 
not to get a Baptist translation, but to call into service as 
many from every direction as possible, and select from 
amono: them a laro^e number of the most learned and 
faithful men in the world, with the distinct understanding 
that they do their utmost to give a faithful translation to 
the world. If we understand it, the Bible Union invites 
all the Protestants to give their aid, and the way is now 
open for all. It is true, all are not expected, not, how- 
ever, because all are not desired. We do hope, nothing 
may occur to give it a partisan appearance or bearing, and 
that all who enlist in this great work will pray the Lord 
of all wisdom to bless them, and enable them to give the 
English reader what he has never had before, the pure 



300 THE LIFE AND TIMES OP 

Word of God, translated throughout into the English 
lano^uao^e." 

A 3'ear later, and after the enterprise was fairly estab- 
lished, he again wrote of it: 

** We look not upon the circumstance of getting a new 
and better translation as the only thing to be achieved in 
the Bible Union movement, but we look for other results 
of a lasting and most beneficient kind. It cannot be other- 
wise than that the careful readins^ of the orifrinal, and 
closely criticising every phrase and word, not to sustain 
any favorite theory, but to understand what God meanst 
and then to express it in the most accurate and clear man- 
ner in the English, will lead to a great unanimity of j^pirit 
and feeling, and can but lead those who engage in the 
work to commit themselves so perfectly to the Bible, that 
they will consider their all identified with it, and will be 
willing to follow wherever it may lead ; and our hope 
and prayer to God is that it may be a Bible Union that 
shall unite all the children of God.'* 

The Disciples genenilly regarded the revision as of so 
much importance, so obviously necessary a work in the 
advanced state of the En owlish lans^uaoje, and believed that 
the plan for its accomplishment was so manifestly the very 
best that could be adc>pted, that all Protestant Christen- 
dom would shortly' join in it. 

But these high hopes were not to be realized. There 
was, indeed, from the first, a dignity of learning and ex- 
perience connected with it that ought to have commanded 
respect. The organization of the Union was, however, 
met with a sneer, and when it ra^^idly grew to such pro- 
portions as to command attention, all the hackneyed ob- 
jections used when " the commonly received version," 
was a ** new version," were revived and paraded as ar- 



ELDER BENJAMIN FRANKLIN. 301 

giimcnts against it. The announcement of the annual 
meeting of the revision association to be held in April, 
1856, in Louisville, brought forth a solemn warning from 
five of the leading pastors of the city. It was published 
in the Courier, and occupied nearly two columns closely 
printed matter. They solemnly warned their people to 
have nothinof to do with it. The movement was " sec- 
tarian," it meant that *' baptize was to be translated im- 
merse," and there were but very few who would have 
anything to do with it. The solemn dignity of the pas- 
toral warning excited the curiosity of their flocks to know 
what it was all about, and a very large annual meeting 
was the result. A congress of the clergy of Louisville 
selected five of their number to prepare responses to ar- 
ticles in favor of revision, written by *'two laymen.'* 
These articles and responses were published in the Louis- 
ville secular papers, and afterward in a book which was 
largely circulated as a revision document. The defection 
of two members of the Union was seized upon by the ene- 
mies of revision as an evidence that the enterprise was 
about to prove a failure. 

The Bible Union went regularly, but slowly, on with its 
work, and finally issued a complete version of the New 
Testament, in 1865. Incomplete versions of many parts 
of the Old Testament, with critical notes, were also pub- 
lished. The long delay of the completion of its work 
wearied the patience of many friends of the Union, and 
as the opposition was so determined that it could never 
make a version that would be regarded as authoritative, 
the public interest in it fell ofi*, and little attention was 
given to it after the publication of the complete New Tes- 
tament. 

The American Christian Bible Society at once turned to 



302 THE LIFE AND TIMES OF 

the American Bible Union, as the direction in which all 
its energies could best be expended. In 1856 the Bible 
Union was well-known among the Disciples, and was re- 
ceiving very large direct contributions from them. The 
Bible Society was therefore dissolved. 

As has been already observed, at the time of the disso- 
lution of the Bible and Publication Societies in 1856, gen- 
eral attention was turned to the American Christian Mis- 
sionary Society. 

Something more than simply the more extended preach- 
ing of the Gospel at home and abroad, served to make 
this Society what it grew and continued to be during the 
fifteen years following. A very large number of those 
w^ho attended its meetings most probably did so because 
they were charmed by the enthusiasm of the numbers 
present, and the hearty fellowship w^hich they for many 
years continued to enjoy w^hile together. These were 
agreed to the dissolution of the Bible and Publication So- 
cieties, or any other modifications that would leave to them 
the ha2:>py anniversary. Others, while enjoying the gen- 
eral happiness of the meetings, looked confidently to the 
Society as the very best possible plan for carrjnng on the 
evangelization of the world, or, as it by this time began 
to be called, " the missionary work." Among these we 
may include Benjamin Franklin. 

But there was one feature of the situation at this time 
w^hich Mr. Franklin certainly did not clearly comprehend. 
His attention was fixed upon the work proposed to be 
done, and he viewed the Society as simply an expedient 
for the accomplishment of that work. He had, in all his 
religious experiences, enjoyed the privileges of absolute 
congregational freedom, and was very slow to suspect 
that any of his brethren contemplated any interference 



ELDER BENJAMIN FRANKLIN. 303 

therewith. He seems not to have realized, until fully ten 
years later, that a considerable number of the leading men 
of the Reformation looked upon it as existing in a dis- 
organized condition. They held that the "Christian 
Church "* needed, more than it needed anything else, such 
a centralization of forces, in some kind of representative 
assembly, as would be competent to give expression to 
the denominational mind on any occasion which might 
seem to demand such an expression. These persons 
looked to the Missionary Society as the means of *' or- 
ganizing" the Reformation. They doubtless took as 
much interest in the missionary work as the average mem- 
bership did, but hoped, in addition to that work, to con- 
centrate and give tone to the elements now composing the 
** Christian Church." 

This conception of the state of the case among the Dis- 
ciples, gave rise to several movements among them 
not otherwise to be understood. We instance the fol- 
lowins^ : 

In the autumn of 1855, a meeting was held in Ken- 
tucky, called, *'A Convention of Delegates from Chris- 
tian Churches of Garrard, Lincoln, Casey, Mercer and 
Boyle Counties, held in Danville." After **much discus- 
sion" a constitution was '* unanimously adopted." The 
constitution named the organization based upon it, <' The 
Central (Ky.) Christian Union." The membership was 
to include all the preachers in those counties, one " elder" 
from each church, and one representative for each one 
hundred members of the churches. The "Union" was 
to receive information concerninor the condition of the 



•This denominational epithet had by this time become quite current, and 
wa«> used in exactly the sense given by the public to the nick-uame, <' Camp- 
belliie Church." See Chap. m» 



304 THE LIFE AND TIMES OF 

churches, hear any case which might be laid before it, 
discipline any who should " teach thiDgs tending to the 
injury of the churches and the cause which we plead.'* 
It was to " take into consideration the subject of educa- 
tion, both general and ministerial," and "consider and 
act upon plans for Bible distribution, missionary objects, 
tract distribution, Sunda3^-schools, and upon whatever 
else may tend to the welfare of the cause of our Divine 
Master.*' It was also to " co-operate with any other as- 
sociation of our brotherhood, whether district or State 
meeting, or general convention," to which it *' may ap- 
point delegates.'* 

If Mr. Franklin did not see the desire for ** organiza- 
tion " manifested in the Missionary Society, he very soon 
saw it in this '* Union," and filed three objections which 
were a few years later brought to bear upon missionary 
societies : 

** 1. A meeting for such a purpose as this is wholly 
unknown to the New Testament. 

** 2. This meeting calls into existence a new set of 
officers, wholly unknown to the New Testament. 

** 3. The New Testament knows nothin": of meetino: 
annually or semi-annually, in the * Central Christian 
Union.' This is wholly a new order of things, and throws 
wide the gate for all kinds of mischief." 

The comment on the ** Central Christir.n Union** 
concluded with the following paragraphs, expressing 
sentiments which he at la^t carried to an unlimited 
application : 

*' God has constituted the Church the pillar and support 
of the truth, and it is the duty of the Church, the whole 
Church, in every place, as the only organization having 
any authority from Goel, to act for itself and do its own 



ELDER BENJAMIN ERANKLIN. 305 



■ business. No officer in the kingdom of God, has any 
authority over the Churches or preachers, except the 
officers of the individual cono^res^ations. The New Testa- 
meut knows no jurisdiction of any office beyond the 
individual congregation, except where an evangelist is 
building up and establishing new congregations. 

"Let the churches go into such a Central Union as 
these brethren have, and the first difficulty that shall arise 
amonor the leadino^ men, will infuse confusion and distrac- 
tion throughout all the congregations combined in it. A 
general division cannot take place, while the individual, 
congregational, and, as we are confident, the Scriptural 
organization prevails. Combine the churches in an asso- 
ciation, and then let some difficulty occur among the 
leading men, and they will sunder the churches from one 
side of the country to the other." 

Similar moves were made in other places from time to 
time. A few preachers always complained of the want 
of such a union as a state of anarchy. Two or three left 
the Disciples, contemptuously declaring that they were 
a people destitute of any organization. About the year 
18G3, an Ohio man declared that, there ** had been no 
Church of Christ in Ohio until after the organization of 
the Ohio State Missionary Society." Another person, a 
prominent member of the Missionary Society in its 
palmiest days, illustrated his conception of this matter 
substantially as follows : When the thirteen American 
Colonies declared their independence of Great Britain, 
the declaration brought on a war, during which a few 
simple Articles of Confederation were sufficient to hold 
them together. But as soon as the outside pressure of 
the war was removed, they began to feel the necessity of 
a. more perfect union, and presently ordained the Ameri- 



306 THE LIFE AND TIMES OP 

c;in Constitution. So the Disciples, in cutting loose from 
the sectarian churches, brought upon themselves a war 
with those sects, the pressure of which- had held tliem 
together for fifty years. But after they had compelled 
the denominations to accord them a place among the 
churches, the outside pressure was removed, and some 
better plan of uniting themselves together had become 
necessary. The best plan now possible among the Disci- 
ples, he concluded, was the American Christian Missionary 
Society, with its State and District A uxilliary organiza- 
tions. 

There were many shades of opinion among the Disci- 
ples on this subject, grading all the way from those who 
desired a general organization equal in authority to that 
assumed by the " Central Kentucky Christian Union," to 
those who simply desired to see the leading men of "the 
brotherhood" regularly called together in a deliberative 
body as a demonstration of the denominational strength. 

At the time of the concentration of means and of forces 
upon the Missionary Society, C. L. Loos was made Cor- 
responding Secretary. In a very short time he resigned 
the position to accept the presidency of Eureka College, 
in Illinois. The change of the secretary at this time of 
the year greatl}' perplexed the board of managers, because 
of the influence upon the interests of society, and also 
because of the difl5culty of filling the place. At this 
juncture, Mr. Franklin became Corresponding Secretary, 
pro tern. Upon assuming the duties of the office^ he 
wrote as follows : 

** The Bible and Publication societies being discon- 
tinued, and the brethren in the Anniversary, in this city, 
in October last, agreeing, with great unanimity, to con- 
centrate our energies upon the Missionary Society, is a 



ELDER BENJAMIN FRANKLIN. 307 

proceeding, so far as we are informed, that meets the 
wishes of the brotherhood at large, with more favor and 
general approbation than any move of the kind that has 
ever been made among us. * * * Thiiigs are now 
taking, we think, a rational and proper form. The Bible 
Union is the great translanting, revising, Bible Society, 
doing precisely what we desire in the Bible cause. The 
Missionary Society is a medium for us to co-operate 
through, as a general body, throughout the land, in such 
works as single churches or individuals cannot do. The 
State Missionary societies open the way for the voluntary 
contributions to be combined, united and concentrated in 
sending the Word to destitute regions, and penetrating 
important points, as single churches or individuals could 
not do." 

In the same article he promised for the society that it 
would *' be conducted on the score of the very best 
economy," and declared that it was "the most simple 
and safe arrangement that could be made, professing no 
authority over the churches and interfering nothing with 
their independence, government or officers in any way." 

The *' great unanimity" above referred to, prevailed 
among those who attended the anniversary meetings. But 
there were not wanting from the first those who found 
objections, both to the measures of the society and to the 
society itself. The first attack was upon "life-member- 
ship" and "life-directorship." These were soon abol- 
ished, with a view to conciliating persons in opposition. 
After some years of violent opposition to it as a scheme 
of centralization, the " American Christian Missionary 
Society" was virtually dissolved, and a plan of general 
'* chuich co-"peration," commonly known as "The Louis- 
ville Plan," was adopted. This organization was called 



308 THE LIFE AND TIMES OP 

the ** General Christian Missionary Convention," and it 
was claimed for it, that, as a mere convention of churches, 
it could not possibly interfere with the independence of 
the churches, and that it would not assume to act as a 
representative assembly of *' the brotherhood " in any 
matter aside from the true missionary work. This plan, 
after several years of feeble existence, failed for want of 
support, the board of managers having to draw for two 
years upon a fund raised by the sale of hymn books for 
means to pay the Corresponding Secretary's salar\'. 

The death of the Missionary Society left the churches 
of the Reformation in precisely the condition as to organ- 
ization, in which they found themselves, after the disso- 
lution of Mahoning Association. There was no longer 
any representative assembly among them, and every con- 
o:reo;ation was as free as if it had been the only con^rei^a- 
tion in existence. The Disciples again settled down 
upon the principle of pure Congregationalism. It may be 
understood that they agree to the statement made by 
Alexander Campbell in 1824, notwithstanding the fact 
that Mr. Campbell, himself, partially receded from it 
afterward, that, **An individual church or congregatioii of 
Christ's Disciples is the only ecclesiastical body recog- 
nized in the New Testament. Such a society is " the 
highest court of Christ" on earth." 

Soon after the time when the Review was established as 
a weekly journal, adverse criticisms upon the literature 
of the Reformation began to be heard. These criticisms 
continued and increa:?ed, until, to use the phrase which 
presently became sterotypcd, ** a higher order of litera- 
ture," was regarded by many as essential to the continued 
success of the cause. 

Just what the defects of the current literature were, 



ELDER BENJAMIN FRANKLIN. 309 

was not definitely pointed out ; but it was not long after 
the call for a hiofber order of literature was made, until 
the friends of the Review asserted that the meaning of 
the call was jealousy of Mr. Franklin's popularity, and a 
covert attempt to undermine his influence. The defects 
of his rhetoric were as well known by his ardent admirers 
as by any other persons, and by himself so well as to 
render him quite sensitive on that point. This was es- 
pecially the case when, as he was informed, the agents of 
other periodicals urged these defects against him and in 
their own favor. 

It was a question directly allied to that of the cultivated 
ministry and the improvement of the "music" in the 
churches and Sunday-sch(jols. Those who were loudest 
in the demand for a cultivated ministry and for better 
music, were, of course, the persons to demand an im- 
proved literature. It was only another phase of the dis-* 
cussion between liberalism and conservatism, already de- 
tailed to the reader. It was characterized by the same 
indefiniteness as to the point involved, and by the same 
mutual misunderstandings and misrepresentations. It is 
one of a peculiar class of things, the existence of which 
is perfectly well-known and yet may not be formally es- 
tablished. It is a case in which individuals may be mor- 
ally certain and yet lacking in legal proofs. The situa- 
tion is analogous to that of the teacher, who is perfectly 
conscious of a temporary demoralization in his school, and 
yet on looking about for the responsible parties, finds 
no one guilty of any such misdemeanors that he can 
be justly punished. On the subject in hand let us in- 
quire : 

1. Did the higher order of literature mean a greater 
degree of literary culture in religious scribes? The writ- 



310 THE LIFE AND TIMES OP 

ings of Alexander Campbell and Walter Scott were among 
the standard literature. These compare favorably with 
the works of professional litterateurs. A large majority 
of the contributors to the periodical literature of the time 
we are treating of, were graduates of Bethany or other 
colleges. A page of this book would not contain the 
names of the scholars whose contributions filled the col- 
umns of the Age and the Review, and who wrote the 
books issued from 1850 to 1870. But the editor of those 
journnls was not a scholar. He was immensely popular 
— more so than any scholar left, when Alexander Camp- 
bell failed. He wrote a language that everybody per- 
fectly understood, and the masses of the people read his 
writings. But any smart school-boy could find many 
defects in his grammar. If, then, mere literary culture was 
the point, there was good reason to suspect that the agita- 
tion of the subject at that time was a personal thrust at 
the editor of the Review. 

2. Was it the tone of the literature that required eleva- 
tion? The Disciples generally were a people of strong 
convictions. They believed that they were right, and that 
their convictions were worth an earnest defense and advo- 
cacy. They were equally settled in the belief that those 
who difiered from them were wrong, and did not hesitate 
to say so. They were accused of dogmatism. The great 
difterence between them and the sectarian world around 
them on the subject of conversion, led them to write a 
great deal on faith, repentance and baptism. It is signifi- 
cant that man}' of those who complained of the literature 
were wont at the same time to declare that baptism for 
the remission of sins was '* a hackne3^ed subject." All 
controverted sul)jects were avoided by them, or treated 
very slightly, and they were at much pains to be on good 



ELDER BENJAMIN FRANKLIN. 311 

terras with ** other churches.'* The periodicals of the 
brotherhood, they contended, were too much given to 
fighting, and were not fit to be loaned to their neighbors. 
A literature that would not so urgently press the claims 
of the Reformation, was, by such persons, held to have 
one of the essentials of the *« higher order of literature" 
required. 

3. Was it the subject-matter of the literature that was 
to be improved? The subjects treated of were the same 
as those in all the periodicals which have since come into 
existence. Weeklies, Monthlies, Quarterlies — all treat 
of the sacred history, the Divine commands, and the 
exceeding great and precious promises of the Christian's 
Lord and Redeemer. These were then the current topics. 

At the risk of being accused of transcendinir the limits 
of the historian, we submit one reflection upon the 
situation : 

About the year 1856, some very scholarly Reformers, 
having a philosophical turn of mind, ventured upon a 
speculation as to an '* inner consciousness," a *' divinity 
within," or a mystic ** indwelling of the Holy Spirit." 
Robert Richardson wrote a serial in the Millenial Har- 
binger, with the ostensible purpose of showing the evils 
of Locke's philosophy that, *' the mind knows not things 
immediately, but only by the intervention of the ideas it 
has of them." He and many others who at once followed 
him in this theory claimed that by the comforting influence 
of the Holy Spirit, the spirit of the Christian is brought 
into immediate connection with the things of God. Others 
objected that this was simply a new phase or form of 
mysticism or ** inner-lightism." A controversy raged, 
in which the old battle on the direct influence of the Holy 
Spirit was fought over again. Mr. Franklin, to the great 



312 THE LIFE AND TIMES OF 

disgust of many of the younger men, who conceive that 
philosophy is inseparably associated with elegant diction, 
and indeed, without penning one sentence which showed 
whether he comprehended Locke's philosophy or Mr. 
Richardson's objections to it, struck a blow at their 
theory, as applied to the Bible and the Christian religion, 
which set the masses of the people against it, and led 
them to believe that it was worse than useless. He said : 
*' After preaching the plain gospel of Christ, as the 
Disciples have done for more than thirty years, gathering 
some three hundred thousand souls into the fold of Christ, 
many of them from the contending parties around us, and 
uniting them in the bond of peace and union, thus making 
ourselves felt as no other people have done in this coun- 
try, a brother perceives where a slight mistake may have 
occurred. He becomes alarmed, looks upon all that has 
been done as nothing, and declares that nothing great and 
good will be accomplished till the evil is corrected. He 
just now perceives that there is danger of men resting 
their faith in the Word^ and not in the divine and glorious 
person revealed through the Word. He thinks many are 
deceived, in relying simply upon the Word instead of 
relying upon Him who gave the Word. He now perceives 
the secret of there not being devotion, piety and zeal. It 
is found in the stupid mistake of believing the truths in 
the place of believinir in Him who is revealed throuHi 
the truth. * * * Can a man confide in Jesus aud not 
confide in his word? or confide in his word and not con- 
fide in him? Can a man confide in the Holy Spirit and 
not confide in his word? or confide in his w^ord and not 
confide in him? Can a man receive the word of Jesus 
and not receive Jesus? Can any person believe the word 
of the Holy Spirit and uot receive the Holy Spirit? Cau 



ELDER BENJAMIN FKANKLIN. 313 

any man obey the word and not obey Him who uttered 
the word? Can a man follow the word spoken by the 
Spirit and uot follow the Spirit? Can a man be led by 
the word spoken by the Spirit and not be led by the Spirit? 
Are not all those led by the teaching of the Spirit, 
inscribed upon the pages of the Bible, led by the Spirit? 

*MVhere is the necessity of all this? When did an 
attorney ever find it necessary to inform the jury that the 
testimony was not the thing to be believed, but that 
revealed through the testimony was what was to be 
believed? In what, except in religion, did any man ever 
think it necessary to caution the people that the trutli 
itself is not what is to be believed, but that which is made 
known through the truth? Of what possible use can such 
metaphysical distinctions be to any human being?" 

After some articles of this kind on the subject, H. T. 
Anderson published a series of articles to explain Mr. 
Richardson's meaning. ** The design of Dr. Kichardson," 
said he, is not understood. Perhaps it may be well to 
ascertain the real desio^n of Dr. Richardson and let the 
readers of the Review know on what ground he stands, 
and what is the nature of that false philosophy which he 
has so ably exposed." From his lengthy explanation we 
select the following paragraph, which, with quotations 
given from the editor of the Review, will, we think, bring 
the point in this discussion before the reader : 

" That Dr. Richardson should think it necessary to lay 
before the readers of the Ilavhinger the effects and ten- 
dency of such a philosophy is not to be wondered at. 
Thiit such a philosophy has an injurious tendency, cannot 
for a moment be doubted by those who have an}^ knowl- 
edge of it. That some persons should adopt and advocate 
it, is to be expected ; because it is adapted to the tempers, 



314 THE LIFE AND TIMES OP 

dispositions and feelings of a certain class. It is reduced 
to this : words are the signs of ideas ; we receive the 
words ; we have the ideas which God gives ; and here the 
matter of reh's^ion ends. Was it for this that we have 
toiled so long? Grant that words are signs of onr ideas ; 
that we communicate with one another ; that God com- 
municates a knowledge of himself to us by means of 
words ; that the Holy Spirit communicates to us a knowl- 
edge of divine things ; that, as Mr. Locke says, in our 
reasonings we have to do with ideas — but all this to be 
admitted — does it follow that we have nothing in our hearts 
but ideas of divine things? If this is the case, our con- 
sciousness falsifies, and the Bible itself is a deception ; for 
the oracles of God promise not ideas, but things. This is 
the point which Dr. Richardson has had in view. He 
desires, for himself and for all, that we shall enjoy the 
things of the Spirit, and not the ideas or words of the 
Spirit. There is a vast difference between words and 
things, ideas and things. Our ideas of the Spirit of God 
are not the Spirit ; nor are our ideas of remission of sins, 
sanctification, adoption, justification, holiness and faith, 
the things of which these words are but the names.*' 
To this communication Mr. Franklin responded : 
*'The reputation of Locke's philosophy is a trouble- 
some business. Brother Richardson has written a year 
on the subject, and brother Anderson, who thanks him 
for his year's work, says, ' The design which Dr. Rich- 
ardson has had in view, is not understood ! ' What can 
be the reason that his design is not understood? He 
mnst be an unsuccessful writer, truly, to write a year and 
then have it proclaimed that his design is not understood ! 
What can the cause be? Is the subject so difficult to 
make intelligible? or, is th^ doctor such an ambiguous 



ELDER BENJAMIN FRANKLIN. 315 

writer? Brother Anderson now sets out to * ascertain the 
real design of Dr. Richardson, and let the readers of the 
Heview know on what ground he stands.' This is a 
high compliment to Dr. E,., truly I After he has been 
writing a year, and is not understood, a friend comes for- 
ward and benevolently proposes to ascertain his real de- 
sign, and let our readers know on what ground he stands! 
But what assurance have the public that they can under- 
stand brother Anderson any better than brother Richard- 
son? especially, when he undertakes to ** ascertain the 
real design," and **let the people know the ground an- 
other man stands upon?" We are sadly mistaken if he 
will be any more readily understood than brother Rich- 
ardson. 

«* If the nice distinctions our brethren are trying to 
make had been necessary, it is strange the apostles did 
not stop and explain to their hearers and readers, that 
not their words nor their ideas constituted what was to 
be received, but the things revealed through them ! Has 
anybody among us been so stupid as to feast, or try 
to feast, upon the words, or ideas, and not receive the 
things of the Spirit? " 

If the masses failed to understand the metaphysics of 
the advocates of an '* inner consciousness," they did not 
fail to understand the editor of the Review, and they so 
generally accepted his conclusions that the advocates of 
the new philosophy were compelled to abandon the discus- 
sion. 

The persistency with which he pressed his view of the 
matter upon them, and his success before the people, set 
a number of scholarly young men against him and influ- 
enced their zeal for a *' higher order of literature." But 
it did not interrupt the relation betw^een him and the two 



316 THE LIFij AND TIMES OP 

distinguished scholars named above. By their wisdom 
and experience, quite as much as by their learning, they 
were elevated to a manly dignity whch could not be ruffled 
at being worsted in a popular controversy. Mr. Frank- 
lin improved the opportunities opened to him afterward, 
to show that his emphasis was not inspired by any per- 
sonal feeling. When H. T. Anderson set himself to the 
work of translating the New Testament, he had no more 
ardent supporter than Benjamin Franklin. Indeed, the 
measure of popularity to which the translation attained, 
was chiefly owing to his advocacy of it. Talbot Fanning, 
then president of Franklin College, Tennessee, called the 
teachers of the new doctrine " z?i^(Ze?s." Mr. Franklin 
responded promptly to this in a way that showed he had 
no personal feeling in the discussion : 

** We respect several of the men who have fallen into 
this error, and regret the course pursued by brother Fan- 
ning as much as we do that pursued by the most ultra 
among those whom he opposes. While we regard them 
as propagating an erroneous philosophy, which, if it made 
the principle of action, would subvert the Gospel, set 
aside the faith and delude the church, we have no confi- 
dence in, nor sympathy with, the course of President 
Fanning, in calling them * infidels.' There is not the 
least doubt but the most of these brethren, and probably 
all of them, will abandon their theory or philosophy. The 
most of them are young men who have never done much 
thinking or reading, especially profound thinking or read- 
ing ; nor have they a just appreciation of the New Testa- 
ment. They are not infidels, nor have they any more 
intention of becoming such than brother Fanning or our- 
self. They have simply adopted some of the pretty ex- 
pressions of an insidious philosophy and scattered tliem 



I ELDER BENJAMIN FRANKLIN. 317 

ihrongb some of their pul)lic teachings, as a kind of em- 
bellishment. No man need tell us that Prof. Robert Kich- 
ardson is an infidel, till a more convincing evidence shall 
arise than the circumstance that in a question in philos- 
ophy, he has employed some cloudy expressions, unsound 
phrases, and higher law terms. He has as strong faith 
in our glorious Redeemer, and in the word of his grace, 
as President Fanning or ourself. We must see some- 
thing more than has jet appeared, before we shall hear 
that great and good man called an infidel without our feel- 
ino^s shrinkino: and recoilino^." 

On a charge, more than intimated or implied, that the 
advocacy of this theory showed unsoundness in Bethany 
College, Mr. Franklin added: *' The circumstance 
that brother Richardson has used a few of the mystic 
expressions of an unsound philosophy and a few young men, 
graduates of Bethany College, have thought they were 
getting a little wiser, in resuscitating an exploded philoso- 
phy, is no evidence that Bethany College is not sound. 
There is no sounder college on this earth than Bethany 
College, nor are there any sounder men than its Profes- 
sors." 
U We have said that the course of Mr. Franklin and his 
fcuccess in this discussion set a number of young men 
Bagainst him. They were indeed, quite exasperated, and 
raised a cry of '* tyranny of opinion," *' unwritten 
creeds," and *' iron bedsteads." They were completely 
and irrevocably estranged from him, and thereafter took 
advantage of every circumstance that could be turned 
asfainst him. Some of the other circumstances which we 
have already detailed, were by this time operating against 
the Review and its editor. All these combined to inau- 
gurate a movement, informal and irregular, but a distinct 



318 THE LIFE AND TIMES OF FRANKLIN. 

movement, to reform the Reformation, and especially to 
rescue it from the control of the Tteview and its friends. 
The movement was sometimes called the *' New Interest," 
and they who were engaged in it were called *'Pro- 



In the current methods of society, every popular move 
must have its *' organ," in the form of a periodical pub- 
lication. Several attempts in this direction w^ere made by 
parties opposed to the Review, but without success, until 
in 1865, when a company was formed with a capital of 
twenty thousand dollars, and The Christian Standard 
was established, with Isaac Errett as editor. Mr. Errett 
was a man of executive ability and persistency of charac- 
ter fairly equal to the editor of the Review. His literary 
attainments w^ere competent to the undertaking, he was a 
graceful and fluent writer, and had shrewdness enouirh to 
combine all the elements of opposition to the Review^ 
and thus constitute a following which has elevated the 
Standard into a formidable establishment. It was first 
published from Cleveland, but, after some vicissitudes, 
was eventually removed to Cincinnati. 

The strife between these periodicals was extremely bit- 
ter, and sometimes went on with a violence that distressed 
thousands of their readers on both sides. The Standard 
was the advocate of all the measures included under the 
head of *' progress," and was claimed to be liberal in its 
attitude toward people in high life, who were miwilling to 
be held under all the restraints imposed by the common 
current of public opinion. The friends of the Review 
claimed it as the advocate of the pure gospel and simple 
morals revealed in the New Testainent, and christened it 
with the pet name of "The Old Reliable." 



1 



( 



CHAPTER XVI. 

/TV HE Disciples protested constantly, during the early 
J_ years of the Reformation, that they were not a ''sect," 
and that it was no part of their mission to attempt the 
formation of a new sectarian organization. How this 
could be, the religious parties already in existence, could 
not, or would not, understand. They persistently recog- 
nized a denomination which they called, *' The Campbell- 
ite Church," and insisted that Alexander Campbell was 
its foundsr. If the Reformers said, " We are simply Dis- 
ciples of Christ, and we belong only to the Church of 
Christ," they were understood at once to use the term 
** Church of Christ" in a limited or denominational 
sense, exactly equivalent to the term " Campbellite 
Church," as used by themselves. We have, in each of 
two preceding chapters, called attention to the fact that 
the Disciples began to feel embarrassed for the want of 
some unobjectionable term which would bear such an ap- 
plication, and that finally, ** Christian Church," was cur- 
rently used in that way. 

In current usage there is a shade of difference between 
denominationalism and sectarianism. Denominationalism 
is defined to be, *' attachment to a particular religious 
sect or denomination." The idea of denominationalism 
embraces the entire work of forming a party of professed 
Christians separate from all other professed Christians, 
and giving them a name which belongs to no others. It 
was held by the Refoi-mers for many years that they were 
not doing this. They took the names. Christian m^ 



320 THE LIFE AND TIMES OF 

Disciples of Christ, but did not presume to appropriate 
them exchisively. Any other persons might use them 
as well. When they said they belonged to the Church of 
Christ they did not assume that other persons did not. 
In current usage the word " Church " is applied to the 
local congregation, to the sect or denomination, and to 
all Christians. But in the last application it is usually 
spoken of as the '* invisible Church." In Bil)le usage, 
*' the Church" means all Christians. When Jesus said, 
*' I will build my Church," he meant the whole body of 
obedient believers. When a single congregation was 
meant, the word " Church" was limited by the name of 
the place where it was located, as j,' the Church of God 
which is at Corinth." In the Scri[)ture which declares 
that, " Christ is head over all to the Church which is his 
bod}^" he evidently includes all Christians. It has only 
these two applications. 

The ** Methodist Episcopal Church" (granting its 
claim to being a " branch of Christ's Church ") is more 
than a local congregation, and it is less than <* the 
Church" which is Christ's body. This organization, 
which is less than the '* body of Christ," and j^et more 
than a single congregation, is a thing unknown to the 
Bible, and therefore without authority. The Reformers 
were quite willing to apply this reasoning to themselves. 
If a *' Reform Church," or "Disciples' Church," or the 
same thing with any other name, should be organized, it 
would sim[)ly be a new sect, and would have no authority 
for its existence. They meant to have nothing but what 
the Bible teaches, and they therefore had no use for un- 
scriptural names. 

In this view of the situation Mahoning Association and 
Springtiold Presbytery wore dissolvecl. It is the geneial 



ELDER BENJAMIN FRANKLIN. 321 

prevalence of this view among them that has defeated 
every movement looking toward a denominational organi- 
zation. The Disciples belonging to the Cnrrent Reforma- 
tion are a separate people, not because they are hedged 
in by any denominational organization of their own, but 
because they are fenced out by the organizations of other 
professed Christians. Whenever the denominational or- 
ganizations shall be thrown aside all Christians will stand 
together. 

But the denominational idea, after a time, and espe- 
cially after the work had gathered in a considerable de- 
gree of wealth and social position, took possession of the 
minds of many who were engaged in the work of reforma- 
tion. Many joined in the search for a suitable denomina- 
tional epithet, and set their minds to contriving some plan 
of organization. 

The editor of the Western Heformer seemed to have 
the denominational idea in mind in 1847. The semi-annual 
address of the ''American Christian Bible Society," signed 
by D. S. Burnet, President, and James Challen, Corres- 
ponding Secretary, was published by the Genius of 
Chy-istianity i and commented upon by the editor as 
follows : 

*' With pleasure, yet with pain, we give place to the 
foregoing address of the American Christian Bible So- 
ciety. Wo are much interested in the objects of the 
society, and therefore take pleasure in giving publicity to 
its intentions. On the other hand we could wish that the 
address had been less sectarian in character, and more 
just in its representations. It proceeds on the principle 
of making a distinct hrotherhood on party grounds, and 
the sectari.'m phrase, ' our brethren,' occurs quite often 
enough. We shall give countenance to oo divisive 
15 



322 THE LIFE AND TIMES OF 

brotherhoods among Christians. The idea of brother- 
hood is an idea of too great significance to be prostituted 
to the low purposes of party. There is but one Brother- 
hood, of all the Saints in Christ. All who follow Christ 
are alike our brethren." 

To this the editor of the lieformer responded : 
*' He sa3S, the * Address proceeds on the principle of 
making a distinct brotherhood on party grounds.' Well, 
in the name of all reason, candor, and righteousness, did 
not the Lord of Life make a distinct Brotherhood, *the 
Church of the Living God,' the pillar and ground of the 
truth? Did he not command them to come out from the 
wicked, and be separate from them? Did he not call 
them a * peculiar people?' Did he not call them ' a chosen 
generation?' Did they not call tiiis people ' the Brethren,' 
' the saints,' *the faithful,' etc., in a manner calculated to 
show that others are not entitled to these designations? 
Did not our blessed Master say, * Whoever is not for us 
is against usf Why should it produce pain, then, to 
hear the expression * our brelhren?'' or to make a distinct 
brotherhood? Why not rebuke Peter for saying, 'our 
beloved Paul?' Why not rebuke Paul for calling Phile- 
mon, Apphia, and Archippus * our fellow soldiers?" 

And yet, at the same time, had some Methodist, or 
Baptist, or Presbyterian, accused him of being engMged 
in " making a distinct brotherhood on party grounds," 
he would have denied the accusation with emphasis, and 
have insisted that the Reformation was no new sect. It 
is, however, to be borne in mind that Mr. Franklin was 
in the twelfth year of his ministerial and the third of his 
editorial career when he wrote these words. His mind 
was clear on this subject afterward, as we shall presently 



ELDER BENJAMIN FRANKLIN. 323 

His ''Introduction" to the Proclamation and Re- 
former, for 1850, contains the following paragraph : 

*' As a church, we are just getting fairly started in the 
spirit of benevolence, and begiiniing to cast about us to 
find facilities for doinor (rood. In this direction we have 
made some important moves the present year, in form- 
ing Missionary Societies, and in taking hold of the Amer- 
ican Christian Bible Society, the Tract Society and the 
subject of Sunday Schools, before in existence and in 
them such a sanction as will tell for ages to come. A 
great and glorious body of people, like ours, must have 
arrangements made or mediums devised through which 
to operate, and then we may expect its influence to be 
felt on the world. Thousands among us have desired 
something of this kind for years, and are now rejoiced in 
its accomplishment." 

There can be no donbt but that, had he been asked 
what church he referred to in the expression, '* we, as a 
church," be would instantly have responded, " Why, the 
Church of Christ, of course." Had some persistent in- 
quirer asked whether the expression, "A great and glori- 
ous body, like onrs," is exactly equivalent to the terra 
*'Church of Christ," or *' Church of God," he would 
have hesitated, as well he might, before answering in the 
affirmative. In the same article from which this is taken 
we find the following sentences referring to the Reforma- 
tion as a vjork: 

*' His most gracious system is committed to the pages 
of the sacred record in the New Testament, as delivered 
by inspired men of old. The first work of this publica- 
tion will be to exhibit and defend that system before the 
world. We shall labor constantly to keei) up distinctly 
the line of demarkation between the teachings of our Sa- 



324 THE LIFE AND TIMES OF 

vior and the doctrines and commandments of men. We 
have all confidence in our position, with the Bible and 
the Bible alone, for the rule of our faith and practice. 
If we fail at all, it will not be on account of our position 
being wrong, but must be because we do not come up to 
our profession. Our profession is as good as we can 
make ; for we profess to believe all the Lord has reveal- 
ed, to do all he has commanded, to enjoy all he has be- 
stowed, and hope for all he has promised. This is all we 
can do, and all we can enjoy. Who can do more? 

" We are certain that the work being done in the nine- 
teenth century, in religious reformation, is of the first im- 
portance, and will be referred back to with grateful feel- 
ings for many ages to come. There never was a wiser 
protest in all the reformations we have any account of, 
than that urged by the present reformation against the 
authority of all human creeds, as bonds of Christian fel- 
lowship. Nor should we ever cease our plea against the 
unjust and unscriptural authority of all human creeds in 
the Church of God, till the law of the Lord shall be re- 
stored to its proper authority in the Church and the 
hearts of the people." 

This is langUMge suited to the situation, and savors not 
in the slightest de<2jree of denominationalism. 

This conception of a new and distinct denomination 
was very definitely expressed by one of the most gifted 
tongues among the Reformers. In the Third Annual Ad- 
dress of the Bible Society the President said : 

*' One of our sister denominations, standing beside us 
on the great question of the action of baptism, but long 
hampered with speculations relative to the designs of 
God, has, within comparatively a few years, astonished 
the world by the extent and success of its missions and 



ELDER BENJAMIN FRANKLIN. 325 

its home-directed efforts to disseminate the word of God 
and upbuild their views. With nobler confidence in the 
sword of the Spirit, according to onr numbers, we ought 
to equal, if not exceed them, in achievements of such 
moral value." 

That something more than merely sending out Bibles 
and missionaries was contemplated by the *' organizers" 
of those days, we learn from the same Address : 

*< It was clearly stated, that while there was a peculiar 
propriety in making the circulation of the Bible the first 
measure, it would be necessary to follow it up with or- 
ganisms for the more efi'ectual enlightenment of men, by 
preaching and teaching, by Sunday Schools and periodi- 
cals, by publishing standard works and foreign versions, 
and by aiding in the education of those whom Providence 
may seem to set forth as chosen agents in these several 
fields of Christian and glorious enterprise. Once in the 
work, there is enough to do, and, I trust, willing hearts 
to do it. We began with the Bible, because here we are 
all at home, and there are fewer i^rejudices to be over- 
come, in reference to this object, than to any other." 

The discussion of this subject began in Mr. Franklin's 
first volume of the i?^07'mer, and was continued through- 
out the last volume of the Revieiu. In 1845, some one, 
over the signature of "Paul Pry," wrote »s follows : 
*' If there is any such a Bible thing as co-operation, you 
will please give us the Bible name, and the Bible descrip- 
tion of the thing so-called. I have gained some informa- 
tion from the writings of Reformers ; but among many 
subjects, this is one that found me in the darkandlefi me 
there.^^ To this Mr. Franklin responded : 

** Dear Brother Pry : — If you will turn to II Cor. 
viii. 18-19, you will find the Bible Thing that we some- 



326 THE LIFE AND TIMES OP 

times call co-operation — * And we have sent with him 
the brother, whose praise is in the Gospel throughout all 
the churches ; and not that only, but who was also 
chosen of the churches to travel with us with this grace, 
which is administered by us to the glory of the same 
Lord, and declaration of your ready mind.' This con- 
certed, or united act of these churches, in choosing this 
brother, is co-operation or joint effort in a good work. 
You will find by reading the next chapter, that these 
churches made a joint contribution to * supply the want 
of the saints,' which is called an ' experiment' (verse 13) 
by which they glorified God, and exhibited * their pro- 
fessed subjection to the Gospel of Christ.' 

** This thing of churches acting jointly-, in certain cases 
is a ''Bible Thing f and one which we had better ^7o, than 
to stand still disputing about the ' Bible Name' of it. 
As it respects the manner of doing it, it is principalh' 
left discretionary with the churches ; and if one ' expe- 
riment ' does not act well, they are at liberty to try an- 
other. If a company of men can unite their means and 
establish a college, construct a canal or turnpike, and 
kee[) them in operation, guided only by the judgment 
which God has given them ; what necessity can there be 
for a law in the Bible, specifjMug every particular as to 
how a contribution shall be raised, by several churches, 
and conveyed to the poor saints at any particular place, 
or how a brother shall be chosen by the churches and 
supported to preach the Gospel? All I have to say fur- 
ther at present is, that I am tired of hearing it plead that 
we must have a law specifying all the particulars in this 
matter, and calling for it to be pointed out, when there 
is no such law, and no need of any, and continuing year 
tifter year doing nothing. I say not this to Bro. Pry, 



ELDER BENJAMIN FRANKLIN. 327 

for I know not but that he may be doing all that is re- 
quired, but I speak of the cause in general." 

The Board of Managers of the Bible Society and Mis- 
sionary Society in Indiana, in 1850, sent out an *'Address 
to the Christian Brotherhood throughout the State of In- 
diana," in which the argument from *< expediency" was 
introduced as follows : 

** But there is still another question to be settled, in 
order to prepare us to decide the question of duty, 
namely, Do the Holy Scriptures authorize or permit 
Christians to form such societies, in order to circulate 
the Bible, and send Evangelists to the destitute? Now 
we do not say, that the Lord has given any express com- 
mand for the formation of such associations, but the 
chapter is now read and acknowledged, and acted upon 
by our brethren generally, and it is to that chapter we 
refer to sustain these good works. The great Apostle to 
the Gentiles, recognized this chapter, and even went so 
far as to teach that some things that are lawful, under 
some circumstances that may be inexpedient ; * All 
things,* said he, ' are lawful to me, but all things are 
not expedient.' The same principle is set forth in the 
following Scripture, * Finally, brethren, whatever things 
are pure, whatever things are venerable, whatever things 
are just, whatever things are benevolent, (mark that) 
whatever things are of good fame, if there be any virtue, 
and if any praise be due, attentively consider these 
things, those, also, which ye have learned, and received, 
and heard, and seen with mo, practice; and the God of 
peace shall be with you.' Phil. iv. 8, 9. (We quote from 
the New version.) 

'* Here Paul commands Christians to practice whatever 
js just, pure and benevolent, but leaves it to their wjs- 



328 THE LITE AND TIMES OF 

dom and circumstances to decide, in many cases, what is 
just and benevolent. Now let us apply this principle to 
the works under consideration. A number have united 
into Bible and Missionary Societies, for the purpose of 
circulating the Bible and sustaining the proclamation of 
the Ancient Gospel, among the destitute in the State of 
Indiana. Now we ask, are those objects just, pure and 
benevolent? Is it benevolent to send the Bible in the 
hands of the living miuistry? Is it benevolent for Chris- 
tians to unite in a well-defined system to sustain con- 
stant preachinsr anions: those who have not the means 
to help themselves to the Word of Life, or who if they 
have the means, do not know where this inestimable 
blessing can be obtained? If in this, then, is every 
brother and sister in the State called upon by the heaven- 
inspired Apostle, to aid, by their means and influence 
in these good works." 

Mr. Franklin himself, at the beginning of the discus- 
sion, relied upon this '' expediency argument," as it was 
afterwards derisively called. To a corres^jondent who 
sent him a communication on the subject, he said : ** The 
first demand in the above is a request that we show a 
* thus saith the Lord ' for Bible Societies, etc. We an- 
swer that it is found in the same connection where we 
find a ' thus saith the Lord ' for buildino: a meetins: house, 
for appointing a meeting at a certain place, for appointing 
it at a certain hour, for selecting a place to baptize, for 
translating the Scriptures into English, for singing and 
praying before preaching, for free discussion, and opening 
the doors of our meeting houses for those who differ from 
us in sentiment, about all of which the Scriptures say not 
one word directly." 

The views of Alexander Campbell, as get forth io the 



ELDER BENJAMIN FRANKLIN. 329 

Christian Baptist^ were constantly urged against the so- 
cieties. On this point Mr. Franklin said: ** We are re- 
quested to reconcile Bible Societies, etc., with the early 
writings in the Christian Baptist. This is a point we 
have not meditated upon, and do not intend it shall be 
any great concern. We do not know how far brother 
Campbell has changed his mind on these matters or how 
far he would attempt to harmonize his early writings with 
his present views of our societies ; but one thing we 
know, viz.: that if he has changed his views to some ex- 
tent in a matter of opinion, as all admit it to be, in the 
course of thirty years, it by no means justifies men in 
changing on the most vital points with every change of 
the moon.*' 

The following explains itself, and also shows the state 
of mind among the Disciples in many places at the time : 

" The Church of Christ in Connersville, Pa., having re- 
ceived of the Church Missionary Society a circular, 
inclosing its constitution, held a meeting to take into con- 
sideration the propriety of becoming an auxiliary society, 
after an impartial investigation of the Scriptures, which 
resulted in the following resolutions : 

** Resolved, That we deem it to be the duty of every 
Christian to do all within his power for the advancement 
of the cause of Christ, by ' holding forth the word of life ' 
to lost and ruined man. 

** Resolved i That we consider the Church of Jesus 
Christ, in virtue of the commission given by our blessed 
Lord, the only Scriptural organization upon earth, for the 
conversion of sinners and sanctification of believers. 

^^ Resolved, That we, as members of the body of 
Christ, are desirous of contributing, according to our 
ability, for the promulgation of the gospel in foreign 
lands ; but 



330 THE LIFE AND TIMES OP 

** Resolved, That, conscientiously, we can neither aid 
nor sanction any society, for this or other [)iirposes, sepa- 
rate and apart from the church ; much less, one w hich 
would exclude from its membership many of our brethren, 
and all the apostles, if now upon the earth, because ' sil- 
ver and gold they had none.' 

^^ Resolved, That we consider the introduction of all 
such societies as dangerous precedents — a departure from 
the principles for which we have always contended — and 
sanctioning the chapter of expediency; the evil and per- 
nicious effects of which the past history of the church 
full}^ proves. 

^^ Resolved, That we also consider them 'necessarily 
heretical and schismatical,' as much so as human creeds 
and confessions of faith, when made the ' bonds of union 
and communion.' " 

The resolutions of the church were accompanied by an 
address signed by the eldership. The resolutions and 
address were published in the Age and the Reformer, wiih 
extended comments by Mr. Burnet, from which sve make 
the following extract: 

*' But while I do not subscribe to the notion that the 
church, as a specific organization, can do everything 
which the Lord requires his saints to do, I wish to prove 
that our societies assume uo powers not employed in the 
apostolic era. 

** The Connersville elders, then, have fallen into the 
popular misconceptions of the official purposes of the 
Christian church ; they seem to forget that God obviously 
requires of his saints many labors that are never per- 
formed by them associated as a church ; and that many 
persons could lawfully pcrfoim, b}' their associated repre- 
sentatives, what no individual church could lawfully 



ELDER BENJAMIN FRANKLIN. 331 

or unlawfully perform. Christians may endow colleges, 
but individual churches do not. Christians may join 
with non-professors in upbuilding such and similar benev- 
olent institutions, when, as mere members of churches, 
they perhaps would never accomplish anything of the 
kind. But these acts are none the less Christian on that 
account. Parents are required, as Christians, both to 
punish and reward their children, but these are not 
church acts, though they are as necessary and useful as 
any act of worship. The church is a worshiping assem- 
bly, and its members may and should contribute to the 
conversion of the world in the manner best suited to pro- 
duce the result. Paul chose association. When the 
church at Antioch, the great patrons of Gentile evangeliza- 
tion, had become the powerful center of Christian Gentil- 
ism, Paul accepted a mission at their hands, as the 
chosen agent of the Holy Spirit, but not to the exclusion 
of other churches. He labored under the co-operation of 
churches during the greater part of, his ministry. To 
carry out benevolent purposes, he required a committee 
to be appointed to co-operate with him, very much 
as secretaries, treasurers, managers and presidents man- 
age the affairs of societies now-a-days. When Paul 
establishes the office of the ' Messengers of the 0/ntrches,' 
and requires that districts of churches should appoint a 
responsible holder and distributor of charitable funds, he 
deserves the same blame which is liberally bestowed 
on those who are forward to get up a committee of 
church representatives, and call them by such official des- 
ignations as president, secretary, etc." 

Two of the opponents of these societies at the begin- 
ning continued their opposition throughout. These were 
Jacob Creath, Jr., of Palmyra, Missouri, and Jer, Smith, 



332 THE LIFE AND TIMES OP 

of Winchester, Indiana. Articles from them, with ed- 
itorial responses, are fonnd as far back as the \'ear 1849. 

We have thus far on)itted a biographical sketch of 
Jacob Creath, Jr., a distinguished Reformer and veteran 
of the cross of Christ, who still survives. He was 
born January 17, 1799, on Butchers' Creek, Mecklen- 
burg County, Virginia. He was in early youth pro- 
foundly impressed religiously, and struggled hard for 
the freedom of his soul under the confusing influences of 
sectarian systems. In the Life of Jacob Creath, by Peter 
Donan, we find the following account which Mr. Creath 
gives of his early efi'orts to obtain peace and pardon. He 
says : 

'* I never saw the day when I did not desire to be good 
and please God, my Maker. I often withdrew to retired 
places and prayed to him that I might see a great light 
shining around me like Saul of Tarsus ; or hear a voice, 
informing me that my sins were pardoned. Under these 
circumstances nature sometimes gave way, and I went to 
sleep on my knees, overwhelmed with the dreadful con- 
sideration that I was forever lost. 

'< In this state of mind I had alarming dreams. One 
of them was peculiarly impressive. I imagined that the 
day of judgment had come. The human race were as- 
sembled on a vast plain. The Saviour occupied a narrow 
pass between them and heaven, through which only it 
could be entered. And no one could enjoy that unspeak- 
able privilege but those on whom He conferred a white 
ball as a token of his favcr. An older sister and myself 
ap[)roached him together. On her he bestowed the 
pledge of his love, and she passed away from me into the 
realms of unfading beauty, glory and bliss. Me he repu- 
ditUedt 



: 



ELDER BENJAMIN FRANKLIN. 333 

** I was devotedly attached to my sister ; and when I 
found that we were permanently separated, and that hell 
was my immortal portion, 1 awoke, screaming in a 
paroxysm of terror. Although it is more than fifty years 
since this incident occurred, the original impression still 
remains. When I found that the scene was merely a 
dream, I went earnestly to work to secure my salvation.'* 

Of his conversion he says: *' When I emerged from 
the water, I possessed what had never fallen to my lot be- 
fore, * the answer of a good conscience toward God.' I 
felt tranquil as a summer's eve. My ' peace was as a 
river.' I * rejoiced with joy indescribable and full of 
glory.' " 

Mr. Creath was intimately associated with Campbell, 
Stone, Scott, and all the early reformers, and has done 
much through a long and eventful life, both with tongue 
and pen, to promote the cause of Apostolic Christianity. 
He has traveled extensively through the South and West, 
preaching the pure Gospel and exposing as but few men 
have the boldness to do the religious errors of this and 
past ages. He possesses a wonderful knowledge of the 
Bible and ecclesiastical history. He was called by Bro. 
Campbell at one time, " the historian of the Church of 
Christ." He has written much for our periodicals, and 
his valuable productions may be found in the Christian 
Baptist^ Millenial Harbinger, American Christian i?e- 
view, and other publications. He has turned many souls 
to Christ, and still lives to defend the faith of God, full 
of knowlege, wisdom, faith and love, awaiting the sum- 
mons to join his faithful co-laborers who have gone be- 
fore. 

But to return to the subject of opposition to the socie- 
ties. Mr. Creath, on receipt of the circular announcing 



334 - THE LIFE AND TIMES OP 

that the question of forming a Missionary Society would 
be acted upon at the October Anniversary of 1849, 
wrote a series of opposing articles, which, after some de- 
lay, were inserted in the Proclamation and Meformer, 
lie treated of this subject under the heading of *' Argu- 
ments against Clerical Organization." 

The tollowing queries, with Mr. Franklin's answers to 
them, comprise a fair summary of the state of the dis- 
cussion two years after the organization of the Missionary 
Society : 

*' 1. Is not the argument used by us in favor of Bible 
Missionarj^ societies, etc. (that it it is an expedient plan 
to concentrate our means), the same that is used by the 
sects, in favor of their organizations? 

JosiAH Jackson." 

** Answer. — We presume the querist means, in the 
above question, by the words ' their organization,' the 
church organization of the sects. If so, the argument, 
* that it is expedient,' we admit, is one of their argu- 
ments. But no sectarian church organization is expedi- 
ent, for such an organization supplants the organization 
of the church of the living God, the pillar and support 
of truth, and nothing can be expedient which is so disas- 
trous in its results. But the manner of distributins: Bi- 
bles, or even writing and printing them, and the plan for 
evangelizing the world, being mainly left discretionary 
with us, we ma}^ insist upon one plan, because it is expe- 
dient, and oppose another, because it is not expedient. In 
this way Paid and Barnabas differed, one alleging that it 
was expedient to take Mark with them, and the other th;it 
it was not expedient. They had no revelation on the sul)- 
ject of taking ^lark with them, and consequently were 
left to their own discretion, and differed so warmly about 



ELDER BENJAMIN FRANKLIN. 335 

it that they did not go together themselves. Yet they 
continued in fellowship. In the same way, we may differ 
with some of our brethren warmly on the expediency of 
the societies we have formed, and they may now refuse to 
go with us, but we hope to continue in fellowship with 
them, and in the same general church organization. 

B.F." 

** 2. Did not the apostles organize each church or 
congregation a Missionary Society, and a Lord's day 
school?" 

*' Answer. — He organized every church a Missionary 
Society, but he did not confine every church to its own 
individual organization, in missionary and other benevo- 
lent enterprises. Members of the church have a right to 
do benevolent acts in their individual capacity, without 
consulting the church, as we can prove to the satisfaction 
of any reasonable brother ; an individual church can do 
acts of benevolence in her individual capacity, w^ithout 
consulting other churches, and ten, fifty or a hundred 
churches can, and has a right, to fall upon an expedient, 
to concentrate their cfiTorts upon benevolent objects. This 
was done by the primitive churches? B. r." 

*' 3. If God has given us a plan, and that is for each 
congregation to act independently, does the matter belong, 
like that of building a meeting-house, to the chapter of 
expedients? j. j." 

*' Answer. — God has given no such plan as that each 
church shall act independently in all its acts," 

The sayings of Alexander Campbell were never autho- 
rity to the disciples of the Reformation in the sense that 
the discipline is authority in the M. E. Church. But his 
sound judgment on all mutters of Scriptural knowledge 



336 THE LIFE AND TIMES OP 



k 



gave great weight to his views ; and during these discus- 
sions on ecclesiastical polity, his language was often quoted 
on both sides. The Christian Baptist, a monthly peri- f^^ 
odical issued by him for seven years, commencing ia 
August, 1823, had as much to do in shaping and fixing 
the views of the Reformers, as ever any one man's 
writings had to do with the views of a religious commu- 
nity. For this reason, what he said is a matter of interest 
to us. His language is so clear and definite, that we only 
need one or two short extracts to understand him per- 
fectly. On page 15 (we quote from D. S. Burnet's 
reprint of 1845), in answer to the question, *' How, then, 
is the Gospel to spread through the world? " Mr. Camp- 
bell says : 

*' The New Testament is the only source of information 
on this topic. It teaches us that the association called 
the Church of Jesus Christ, is, m propria forina^ the only 
institution of God left on earth to illuminate and reform 
the world. That is, to speak in the most definite and 
intelligible manner, a society of men and women having 
in their hands the oracles of God ; believing in their 
hearts the Gospel of Jesus Christ ; confessing the truth 
of Christ with their lips ; exhibiting in their lives the 
morality of the Gospel, and walking in all the Command- 
ments and Ordinances of the Lord, blamelessly, in the 
sight of all men. When spiritual men, i. e., men having 
spiritual gifts, or, as now termed, miraculous gifts, were 
withdrawn, this institution was left on earth, as the grand 
scheme of Heaven, to enlighten and reform the world. 
An organized society of this kind, modeled after the plan 
taught in the New Testament, is the consummation of the 
manifold wisdom of God to exiiibit to the world the civil- 
izing, the moralizing, the saving light, which renovates 



ELDER BENJAMIN FRANKLIN. 337 

the human heart, which elevates human character, and 
which prostrates in the dust all the boasted expedients of 
ancient and modern times." 

Again : On page 70, he defines and affirms of the 
Church, as follows : 

** It is a society of disciples professing to believe the 
one grand fact, voluntarily submitting to His authority and 
guidnnoe, having all of them in their bai)tism expressed 
their faith in Him and allegiance to Him, and statedly 
meeting together in one place, to walk in all His Com- 
mandments and Ordinances. This society, with its bishop 
or bishops, and its deacon or deacons, as the case may 
f require, is perfectly independent of any tribunal on earth 
called ecclesiastical. It knows nothing of superior or 
inferior church judicatories, and acknowledges no laws, 
no canons, nor government, other than that of the Monarch 
of the Universe and his laws. This Church, having now 
committed to it the oracles of God, is adequate to all the 
purposes of illumination and reformation which entered 
into the dcsii2rn of its founder." 

o 

The force of such teaching stood greatly in the way for 
a time after the organization of the Bible, Publication and 
Missionary societies. Preceding the *' Anniversaries" in 
1851, Mr. Burnet felt called on to make the following 
remarks on " TAe Christian Baptist and Bible and Mis- 
sionary Societies," in an editorial for the Proclamation 
and Reformer: 

'* About the time that the Christian Baptist was com- 
menced, much worldlyism was admitted to a place in the 
li.^tof means emi)l()yed in the support of these and kindred 
institutions. The editor and his coadjutors, who, like 
Luther, attempted a reformation of the Church, fixed their 
eyes upon t^iese departures from the simplicity of the 



338 THE LIFE AND TIMES OF 

Gospel and Christian worship, and lashed them without 
mercy and with great effect. Lotteries to build places of 
worship, the appropriation of sums realized in horse- 
races, etc., etc., were duly recorded and castigated ; but, 
unfortnnately, terms were often employed which the same 
writers would no^v be far from using. Sometimes the 
institutions themselves, confounded with such abuses, 
shared in the general condemnation, and the position of 
many of our churches was quite equivocal on tlie whole 
subject of general organizations for Bible and ^Missionary 
purposes. To be sure, there was much objection to the 
manner in which these institutions were conducted, as 
well as the way in which they were supported. But the 
feeling on this subject has been much modified for the 
better. We now have our Bible, Missionary and Tract 
institutions, and Brother Campbell himself has accepted 
the presidency of one of them. With very little excep- 
tion, our brethren are warmly advocating and aiding to 
sustain them. Indeed, some of us, as documents will 
show, never swerved from a firm attachment to them. 
The subjoined extract from the Millennial Harbinger w\\\ 
serve to show how that deservedly popular magazine now 
regards the whole subject, and also serve to correct any 
improper impression which some of the early articles of 
the Christian Baptist may have been the occasion of 
creating. Much of the same kind could be quoted : 

** In view of the facts and truths which we have been 
contemplating, we cannot avoid the conviction that Chris- 
tian churches were constituted b3' our Lord his * primary 
societies* for the work of evangelization. Not that, 
we believe, as some have thought, that every church, 
acting as an isolated body, ought to appoint and 
sustain a missionary among the heathen. Evidently, this 



ELDER BENJAMIN FRANKLIN. 339 

is an impossibility. For, in many cases, a single church 
has no missionary to appoint ; and in many others, where 
the missionary might be found, there is a want of ability 
to sustain him. But it is the duty of each to do what is 
possible. And the fair conclusion is, that, as the realm 
of heathenism is before the churches, as a common field, 
and as the work of evangelization lies before them, as a 
common cause, they should become ' co-workers' for its 
prosecution. And where scattered bodies of people are 
called to act together for a common end, the mode which 
reason and Scripture both suggest, is, that of acting 
together, by means of ' messengers ' or delegates. We 
do not believe that the churches were ever called to act 
together by means of delegates for a government, or from 
the exercise of supervision over each other ; but that Ihey 
are called thus to act for the commcm object of evangel- 
ization. When bodies of delegates are appointed and 
convened for such a purpose, to carry out the great aim 
of the commission, whether they spring from one small 
district, and are called an ' Association,' or from a still 
larger one, and are called a * General Convention,' we 
believe that it may be truly said of them, in the language 
of Paul, * They are the messengers of the churches, and 
the glory of Christ.'" 

The opposition made itself felt, so far that in the next 
year after the organization of the Missionary Society, an 
important amendment, " in the spirit of conciliation," 
became necessary. The following is Mr. Burnet's edito- 
rial note of it : 

** During the meetings, in accordance with the notices 
given last year, there was opportunity given for suggested 
amendments to the constitutions of the several societies, 
and after much discussion, the more completely to perfect 



340 THE LITE AND TIMES OF 

these instruments, the whole subject was referred to D. 
S. Burnet, Jno. T. Johnson, L. H. Jameson, T. J. Melish, 
Jno. T. Jones, John F. Fisk and Jacob Burnet, Jr., as far 
as the Bible and Missionary societies were concerned, and 
the constitution of the Tract society, to A. Campbell, D. 
S. Burnet, James Challen and T. J. Melish, by which 
committees the constitutions of all the societies were so 
amended as to abolish, hereafter, any future life-member- 
ships, and life-directorships, so as not to interfere with 
rights already vested. These conclusions were in the 
spirit of conciliation, arrived at with great unanimity. 
Upon the whole, there was more unanimity than last year, 
and other valuable advances made concerning which we 
shall speak hereafter." 

But the opposition gradually died awaj^ and within 
three years almost entirely ceased. Alexander Campbell 
approved, and was for years nominally president, although 
so advanced in jears and feeble in strength that he never 
presided over its sessions. He was present a number of 
times, and read an address at the opening of its sessions. 
The Awerican CJiristian Review shortly rose to the ze- 
nith of its influence, and its editor, in the full possession 
of his vigor, gave the Socictj^ his unqualified support. 
Most of the leading men among the Reformers attended 
the meetings, and by their presence gave it countenance, 
although only a few really took any active part in its do- 
ings. The Societ}' apparently had a clear field before it, 
and its friends were jubilant over its grand success. 

In these days of its exaltation, the American Christian 
Missionary Society assumed for itself that it represented 
a " Christian brotherhood at large." 

Alexander Campbell, in the days of his activity, had 
compiled a Hymn Book which for years was the standard 



ELDER BENJAMIN FRANKLIN. 341 

psalmody among the Reformers. Many began to regard 
it as out of date and greatly needing a careful revision. 
Finally, the Missionary Society presumed to appoint a 
** Hymn Book Committee," who presently prepared anew 
compilation, in the *' introduction " to which it was an- 
nounced that, *' This Hymn Book is the result of an 
agreement between Alexander Campbell — the former 
proprietor of the Christian Hymn Book — and the Chris- 
tian brotherhood at large, as represented in the American 
Christian Missionary Society.*' The term *' Brotherhood 
of Disciples," was used in the same connection. The 
production of a new Hymn Book, and especially when the 
need of a new one is generally conceded, could hardly be- 
come a source of strife. The new book gave pretty gen- 
eral satisfaction, and the whole affair passed with just a 
moiety of grumbling, that " making hymn books was not 
exactly missionary work." Sundry measures looking to 
education, especially to the education of ministers, came 
up, most frequently, however, in the State Auxiliarj^ So- 
cieties, and were sometimes objected to as out of place, 
but generally suffered to pass. On the question of slavery 
the Society decided that it was not empowered to act, 
and adopted the views entertained by Mr. Franklin. The 
ultra anti-slaveiy men for this reason withdrew and organ- 
ized a "Northwestern Christian Missionary Society.'' 
The Society was at the summit of its popularity when the 
war of secession came on. The popular excitement rose 
almost to a phrensy, and few could withstand it. The 
American Christian Review, then, without doubt, the 
most popular religious periodical among the Disciples, 
was opposing the enlistment of Christians as soldiers, 
which led to a charge of " di.slo\alty " against the Disci- 
ples generally. Many members felt that the accusation 



342 THE LIFE AXD TIMES OF 

was unjust, cleiiicd that the Review fairly representod the 
*' brotherhood," and demanded an expression from the 
Missionary Society of disapproval of the rebellion and of 
sympathy "s^ith the government. A series of " war reso- 
lutions " was passed by all the Conferences, Synods, As- 
sociations, etc., of the denominations. Similar resolu- 
tions were introduced into the annual meeting of the 
American Christian Missionary Society in 1861. A point 
of order was instantly raised. The chairman decided 
that, under the exigencies of the times, the resolutions 
were in order. An appeal was taken from the chair to 
the house, and the chairman was overruled. Great ex- 
citement prevailed, but that ended the matter for that 
year so far as the Society was concerned. People already 
prejudiced against the Disciples appealed to this as unde- 
niable evidence that the" Campbellite Church " was a dis- 
loyal church. The next 3'ear the resolutions were again 
introduced, and again the point of order was raised. 
Vice-President Errett was in the chair. With an expla- 
nation thtit his decision was not that of the person in the 
chair, but that of the chairman, he decided, as instructed 
by the vote of the meeting the year previous, that the 
resolutions were not in order. Appeal was taken and this 
time the resolutions were voted to be in order. They 
were passed.* There were present at the time a large 
number who would have voted against the resolutions 
anywhere. There were many more who accepted the sen- 



*It may be added that in 18G1, after these resolutions were declared out of 
order, the Missionary Society was adjourned for a lew minutes, and the mem- 
bers convened in a mass meeting as individuals. A chairman was chosen 
and the re-olutions were introduced and p:issed with but little opposition. 
This showed that the action of the Society was not upon the merits of the res- 
olution.^, but upon the propriety and rijjht of sudi action in a Missionary So- 
ciety. 



I 



ELDER BENJAMIN FRANKLIN. 



343 



timents of the resolutions politically, but believed that 
the Missionary Society had gone beyond its limit in acting 
at all npon a political question. Both these parties there- 
after withdrew from the support of the Society, and it be- 
gan to decline. The general devastation created by the 
war cut off very much of the financial support which the 
Society had received. 

Between these two influences, the Missionary Society 
had so far lost public favor that by the close of the war 
public opinion was ready to be turned against it. In 1865 
the discussion of the propriety and righteousness of such 
organizations was renewed. The direct attack w^as, of 
course, upon the American Christian Missionary Society, 
because it, with the auxiliary societies, was the only gen- 
eral convocation among the Disciples. 

We shall attempt no outline of the argument, as the 
points made in it, excepting the charge that the Society 
had failed in the work for which it was organized, are be- 
fore the reader. The main question involved was the 
pure Congregationalism to which the Reformers had been 
educated by Alexander Campbell in the Christian Bap- 
tist, and by Barton W. Stone in the Christian Messenger, 

A number of the periodicals of the Reformation refused 
their columns to the discussion. But the Review was 
opened to it, and as it circulated everywhere, the people 
generally were awakened to a consideration of the subject. 
Mr. Franklin himself for some three years took no part 
in the discussion. But it was noticed that he had ceased 
to plead for the Society, and that his son was one of its 
most persistent opposers in the columns of the Review, 
Many suspected that he was the instigator of the articles 
written by his son, and this increased tiie pergonal oppo- 
sition to him. But the fact is that his mind was under- 



344 THE LIFE AND TIMES OP 

going a change in regard to the denominationalism of the 
Keformation. He had been a fervent advocate of the so- 
cieties, and his influence had contributed in no small de- 
gree to make them what they were. But he was disap- 
pointed in the results. He began to conclude t-liat they 
had not done what they were expected to do, and had as- 
sumed a prerogative as a representative assembly which 
did not belono: to them. And it was not lons^ until it be- 
came evident that his sympathies were w^ith the opposi- 
tion, although he said nothing. 

In the languishing condition of the Misssionary Society 
an eftbrt at conciliation and compromise was made. A 
committee of twenty persons was chosen to take the whole 
matter under advisement and report at a convention to be 
held in Louisville in 1869. The committee reported for 
the dissolution of the Missionary Society and the substi- 
tution therefor of a '* plan of Church cooperation," wMiich 
after its adoption becanie known to the public as the 
** Louisville Plan." The principal features of this plan 
can be readily learned from the following extracts from 
the constitution : 

Article I. This organization shall be called the Gene- 
ral Christian Missionary Convention. 

Art. IL Its object shall be the spread of the Gospel in 
this and in other lands, according to the following plan of 
church co-operation : 

Section 1. {a) There shall be a General Board and 
Corresponding Secretarj^ 

(5) A Board and Corresponding Secretary for each 
State to co-operate with the General Board. 

(c) District Boards in each Slate, and a Secretary in 
each district, whose duty it shall be to visit all the 
churches in his district, in order to induce them to accept 
the missionary work as a part of their Christian dutv. 



ELDER BENJAMIN FRANKLIN. 345 

8ec. 2. There shall be an annual convention in each 
district, the business of which shall be transacted by mes- 
sengers appointed by the churches ; an annual convention 
in each State, the business of which shall be conducted 
by messengers sent from the churches of the State, it be- 
ing understood, however, that two or more churches, or 
all the churches of a district, may be represented by mes- 
sengers mutually agreed upon ; and an annual general 
convention, the business of which shall be conducted by 
messengers from the State conventions. 

)Sec. 3. The General Convention shall annually appoint 
nine brethren, who, together with the Corresponding 
Secretaries of the States and the Presidents of the State 
Boards, shall constitute a General Board, who shall meet 
annually to transact the general missionary business, and 
appoint a committee of live to superintend the work in 
the intervals between their annual meetings. 

Mr. Franklin endorsed the plan as a good compromise 
measure and tried to make it succeed. But he could not 
work in such spirit and hope as he had done for the So- 
ciety, and the Disciples would not give it their moral and 
material support. The discussion in the paper was shut 
off for some time; but this course gave dissatisfaction to 
manj' persons, and availed nothing toward the success of 
the new plan. The parties for and against it corresponded 
very nearly with the parties already described and known 
as ** progress" and "anti-progress." Finally, Mr. 
Franklin turned against the new arrangement and pro- 
nounced it a failure. The outcry at this change of front 
on the part of the Review was very great. A flood of 
discussion followed, a groat deal of which was wholly un- 
called for and very intemj>erate. AVe shall only mak§ 
16 



346 THE LIFE AND TIMES OF 

room for the following editorial, which appeared in the 
Review of January 11, 1876 : 

*'Iii another column the reader will find an article from 
our worthy brother, John B. Corwine, ."iid we have two 
more from him, equally ;is clear and conclusive as the one 
we publish, in which he proves beyond a reasonable doubt 
that the editor of the Review is not infallible, or certainly 
that he has not been in his past history ; that he recom- 
mended the Louisville Plan in 1869, but now opposes it ! 
This he has shown up with much ability, and greatly to 
the disadvantage of the editor of the Review. True, that 
matter has been explained in our columns again and 
again ; but, then, it must be explained and discussed 
more and more. When other men commit a blunder, and 
afterward confess it, they are generally forgiven, but 
there appears to be no pardon for the editor of the 
Review! He has made a blunder and the law is, * The 
soul that sinneth, it shall die.' Ezek. xviii. 20. If he 
swore the horse was sixteen feet higli^ he must stick to it. 
If the editor of the Review once went for the society 
scheme, w^'ote and published many things in favor of il, 
and thought it was right, he must think so forever, in 
defiance of all his experience in the matter, the demons- 
trations he has had, a more mature study of the Scrip- 
tures and thorough knowledge of them, and the history 
of religious opeialions ; and though fully convinced that 
the whole of these schemes are wrong, he must continue 
to write and publish as much as ever in favor of them. 
Is not a man to be allowed to learn anything in a public 
life of forty years? Or may all other men learn some- 
thing, and when convinced of error, turn from it, but the 
editor of the Review must never learn anything, nor 
change his course from wrou^ to right? Must he carr^ 



ELDER BENJAMIN FRANKLIN, 347 

the meal in one end of the sack, and a stone, to balance 
it, in the other end forever, tliongh he has learned, that, 
by dividing the meal and leaving the stone, he can carry 
twice as much? 

*' As we have said, we have several documents before 
us from our worthy Bio. Corwine, in which he has 
labored the subject, bi-ought it up from different angles, 
and snowed up the editor of the Review in a most mas- 
terly manner. He has anticipated the reluctance the 
editor would feel in publishing the exposition of his incon- 
sistencies in his own sheet, and demanded a return of the 
documents, if not published, that he might publish them 
in some other paper. This, of course, alarmed the editor 
of th-e Review and brought him to terms. He must 
therefore, succumb and publish these documents, and lot 
his readers see what those attentive had long known ; that 
he has said many things favoring and even advocating the 
difterent society schemes we have had ; probably as much 
and with as much force as any other man among us. We 
confess that the editor of the Review is fairly and fully 
convicted by our able Bro. Corwine, of having been a so- 
ciety man and saying many things favorable to the society 
schemes. This our columns abundantly show. We do 
not, therefore, propose to stand any trial, but come for- 
ward in open eourt ixwdi plead guilty. We are at the 
mercy of our judges, and can only beg their clemency. 
May it please their honors to hear us a few words? 

** We were not present when the first societj^ among 
us was born. We never did anything toward originating 
any one of the societies we have had. Our name was put 
on the list, without our consent or knowledge, as one of 
the Committee of Twenty, ap[)ointed to devise a plan 
previous to the bringing out of the Louisville Plan, but 



348 THE LIFE AND TIMES OP 

we were not present with the Committee at anytime dur- 
ing their work on it, did no part of the work, and had no 
idea of having anything to do with it. We shall have oc- 
casion to refer to this matter again further on. 

** We held all conventions at a discount for many 
years, in the early part of our operations, and stood 
pretty firmly on the position taken in the early articles in 
tiie Christian Baptist. But we continued to attend the 
conventions generally, and found much enjoyment in 
meeting so many men all enlisted in the same work. Not 
only so, but explanations were constantly being made, 
that our conventions were only adcisory, voluntary, and 
had no authority — that they were limited strictly to mis- 
sionary work, and had no right to interfere with the inde- 
j)endence of the churches. We also had a clause in the 
constitution of some of our societies limiting the conven- 
tions to missionary work. With this view, and trying all 
the time to be satisfied, we became reconciled to them, 
and thouo:ht we had them safe. That Sfreat man and 
master spirit, Jacob Creath, as he has recently mentioned) 
wrote us nearly thirty years ago, objecting to conven- 
tions as dano^erous bodies, and entreating us to have 
nothing to do with them. We published some of his arti- 
cles, and probably declined some of them, making the 
best defence we could. 

*' We at one time took the position of Corresponding 
Secretary for the General Society for a short time — six 
months, if our memory is not at fault — agreeing to give 
it one-half our time, and to receive a compensation of six 
hundred dollars a year. Our recollection is, that wc 
received three hundred dollars for our services. We never 
heard anything about our *• exacting" the pay, or there 
being any necessity for it ; but it was the understanding 



ELDER BENJAMIN FRANKLIN. 349 

that we should have it, and we received it. We beg to be 
forgiven this wrong. We soon saw that, though we were 
doing work enough and more than enough to earn what 
was given us, that we were not doing the cause of the 
Lord good enough to justify our continuing to receive it, 
and, as the best thing we could see that we could do was 
to stop itf we promptly resigned. This was the only three 
hundred dollars we ever received for labor in the cause 
that we are satisfied did not do any good. 

*' We have given close attention to the money solicited 
and contributed to the Bible Society, the first one created 
among us, and what went with it, and we are satisfied that 
it amounted to nothing of any importance. That society 
has been lonsf since abolislied. We then brono:ht into 
existence a Publication Society. After all the fine things 
said in favor of that scheme, in which we participated, the 
logic of events compelled us to abolish it as a useless 
appendage. We can not tell the amount of money con- 
tributed for these two enterprises ; but whatever it was it 
went for nothing. A few years since, a Publishing Asso- 
ciation was established in Cleveland, O., reputed to have 
subscription to the amount of $25,000. That money, so 
far as paid, was all sunk and no capital stock left. Some 
kind of a stock company has been set on foot in St. Louis, 
Mo., purporting to have shares to the amount of $100,000. 
That, we think, is in doubt. We sent a missionary to 
Jerusalem, and spent a considerable sum of money on that 
mission, but have nothing to show for it. We sent a 
missionary to Liberia, and he died before he had time to 
do anything. That fell through. We spent many thou- 
sands on a missi(m in Jamaica, and that has fallen and 
amounts to but little. 

♦* In the past six years we have paid to one man for 



350 THE LIFE AND TIMES OP 

salai'}', traveling expenses, stamps, stationery, etc., some 
$15,000 to $18,000, and to half a dozen State Secretaries a 
little less each. We have had agents in the field that did 
not raise money enongh to pay their salaries. We have 
had schemes for building meeting-housos by societies, and 
men out raising money for these enterprises, and money 
has been paid, but houses not built. We do not condemn 
the good men that have been in these schemes and advo- 
cated them. We did the same. But must we shut our 
eyes on matters oi fact, and not only believe without evi- 
dence, but against evidence ; against the stern logic of 
events ; without a precept or an example in the Bil)le that 
these schemes are good, wise and scriptural? We can go 
for them no further nor lonj^er, without ofoiniij against 
light and knowledge, the clearest convictions of our inmost 
souL With what face can we come before the people, 
with all these matters befure us, and ask for more money 
to go into any of these schemes? 

*' Shall we talk of '* going into all the world and preach- 
ing the gospel to every creature ? " There is no preaching 
the gospel in these schemes. They have deceived and dis- 
appointed us, and proved themselves to be useless for 
good. They have demonstrated themselves to be danger- 
ous to the safety of the church and the gospel itself, and 
what remiiins for us to do is to let them alone; as Bro. 
Creath says, "have nothing to do with them." We know 
how the commission reads, but there is nothing in that 
calling for the people of the Lord to send up their money 
to some stall-fed agent, who is standing ready to catch it, 
with the idea that he will see to having the gospel preached 
in all the world. You see to it that what you give goes 
to the support of some man who is preaching. Do not 
submit to the idea that you can give the money, but can 



ELDER BENJAMIN FRANKLIN. 351 

not tell where to apply it. Tell the agent to go and preach ; 
do good work ; save sinners, and you will help him ; but 
that you have no use for him as " a middle man ! " We 
want the agents in the field at work, and not perched 
somewhere waiting for the money to come out to them, to 
send somebody else to preach. Let them go out and 
work, earn and eat their own bread, and not make the 
jooor preacher, that does the work, dependent on them for 
his rations. See to dealing out the rations yourselves. 

*' As we said before, we had no hand in getting up the 
Louisville Plan ; but after Ave heard it read, and saw the 
unanimity of feeling that appeared to prevail, we feared 
that if we refused to acquiesce in it we would appear con- 
tentious and in the way of what appeared generally to be 
regarded as a good thing, and made up our mind to go 
for it, and did so in good faith. Probably, under all the 
circumstances, it was well as any way that we did so, and 
thus give the matter a fair trial. We tried to carry it, 
till we found we could not, with the incumbent at the head 
of it. But we do not now go against it merely because it 
is not a good human scheme, or because it did not succeed ; 
but because it is a human scheme, with the intention to go 
against all schemes of the kind. We put it and all the 
conventions and human creeds on the same footing, and 
go against them because they are human; originated in 
human wisdom and not in the loisdjom of God. 

" We make no issue about spreading the gospel, or 
about State lines; we pay as little attention to State lines 
as anybody. Our issue is about schemes that do not 
spread the gospel at all — that do not support the men that 
sjDread the gospel — schemes that raise but little money, 
and give all that to men that do not spread the gospel. 
We want apostolical example, practice — that raised more, 
did more worlc^ and suppox'ted the men that did the work,'* 



352 THE LIFE AND TIMES OF FRANKLIN. 

The ** Louisville Plan " failed so completely that, for 
the last two or three years of the effort to work by it, 
there was not money enough raised to pay the salary of 
the Corresponding Secretary, and it was therefore aban- 
doned. 

A '* Foreign Mission" has been since created, and 
excites no opposition, because there seems to be no dispo- 
sition manifested in its management to carry it beyond its 
legitimate sphere of missionary work. 

The Disciples now comprising the Reformation exist at 
present in the simplest form of Congregationalism. There 
is no vestige of a federation, nor anything which can be 
recognized as a representative assembly. And it seems 
to be a fixed purpose among them to continue in this con- 
dition, as the best in which to combat the partisan spirit 
begotten by denominational organizations. 



CHAPTER XVn. 

/TIHAT many of the Disciples were alienated from 
-1_ Benjamin Franklin in the latter years of his life is 
part of his history. The circumstances that led to 
this alienation are part of the history of the times in 
which he lived. If it were a mere personal matter between 
him and them, the propriety of keeping the facts in re- 
membrance by so public a record as this might reasona- 
bly be questioned. But the only reason why so many, 
not only withdrew their support from him and his Review, 
but became active in the effort to counteract his influence 
and to break down his periodical, was his inveterate 
opposition to their methods and measures. He was ac- 
cused of personalities, and presently, of general charges 
where he could give no specifications. He was berated as 
an editorial pope, who, elevated by some unfortunate cir- 
cumstance of the times to a position of immense power, 
hurled his anathemas upon the head of all who chanced 
to ofiend him, while the next breath of the complainer, 
pronounced him an unlettered ignoramus and unworthy 
of dignified consideration. He was assailed by vociferous 
denunciations from the very men who had just been try- 
ing to overwhelm him with their silent contempt. 

The history of the Reformation for the past quarter of 
a century is not altogether pleasant to dwell upon. 
Were we acting from mere inclination, we would gladly 
withhold some facts that now form a large part of the 
later history of a people whom God has called to a great 
and noble work. We would greatly rejoice to see the 



354 THE LIFE AND TIMES OF 

heoling of the wounds made b}^ 3-ears of disngreemcnt 
and discussion often characterized by wrangling and strife. 
But it is our duty to record facts and not to make them. 
The sacred histoiy which God has given for *' a lamp to 
our feet and a light upon our pathway," is as faithful in re- 
cording the idolatries and wanderings of the Jews as in 
the narrations of their obedience to God. A disposition to 
cover up iniquity was one of the charges brought Iw Ben- 
jamin Franklin against the *' progressives," while they 
accused him of thrusting forward and giving unnecessary 
publicity to matters that would better be hid. Deception 
and dissembling are not to be enumerated among his 
faults. If he disliked the course pursued by a writer or 
a preacher he hesitated not to say so, and spoke so plainly 
that everybody understood him. This was so well known 
that when he complimented any one his utterances were 
taken at the full force of their meaning. He certainly 
never flattered anybody. 

We have already given a summary of the questions that 
gave rise to serious discussions, and made mention of 
some of the persons concerned in matters of public in- 
terest. We shall, in the present chapter, give additional 
details which will help to a better understanding of mat- 
ters heretofore passed too lightly. 

The speculations upon the ** inner consciousness ■''' of 
Christians appear to have been started by the promulga- 
tion of Prof. R. Richardson's views in regard to the 
indwelling of the Holy Spirit. He held the views enter- 
tained by many others before and since, that the promise 
of the Holy Spirit as a paraclete was not to the apostles 
only but to all Christians. The Spirit, personally present 
in the believer, operates upon his spiritual nature so as to 
quicken his perception of truth and give him a better 



ELDER BENJAMIN FRAXKLIN. 355 

realization of the truth of the promises than can come of 
a mere intellectual conception. 

Some younger men, so lately from school that the defi- 
nitions of mental philosophy filled the angle of their 
intellectual vision, were fascinated with Prof. Richardson's 
reasonings. And when he wrote his essays against Locke's 
philosophy, these younger men became inflated with the 
conceit that a new phase of the Reformation was about to 
be developed, which would eclipse all that Alexander 
Campbell had done. It was more than intimated that Mr. 
Campbell had done well in recalling attention to the fun- 
damental principles of Christianity; but he and others 
had dwelt long enough on "fir^t principles," and the 
Disciples should leave these and *'go on to perfection." 
They began to talk and write about an "objective" and 
**subjective" religion. The "inner consciousness" of the 
Christian, quickened by the power of the ever present and 
powerful paraclete, seizes upon "the things of the spirit" 
and enjoys them as present realities. This is the subjective 
religion which makes the Christian happier and more 
spiritual. The masses of the Disciples, who live in hope 
and walk by faith, believing all that prophets and apostles 
have spoken by the Spirit, and trusiing the promises of 
their Lord, were held, with an afl'ectation of pity for 
them, as plodding along, after the way of Locke's explo- 
ded philoso[)hy, with only an objective religion — they 
were blinded, and trusting only in words and ideas where 
they were entitled to the things represented by the words. 
If any one quoted to them the language of Peter, "In 
whom (Christ) though now 3'e see him not, yet believing, 
ye rejoice," they did not attempt a difterent exegesis. 
The answer was "That is a mere objective view of Chiisti- 
un*ity." There is a "higher law" of our nature, a spiritual 



356 THE LirE AND TIMES OP 

perception which is to be quickened by the Holy Spirit, 
and without which quickening none can be spiritually 
minded or enjoy the things of the Spirit. 

There is no subject on which the promulgation of a dif- 
ferent view from that current among the Disciples could 
have created a greater sensation. The}' had fought and 
won a tremendous battle on abstract spiritual regeneration, 
and the doctrine of total hereditary depravity, out of which 
it grew. This doctrine of an "inner consciousness" w^as 
regarded as a mere revival of the old dogma, and there 
was but little patience manifested towards its advocates. 
Mr. Franklin attacked it at once, as crJculated to subvert 
the Gospel wherever it was believed, and was by no means 
sparing of the men wiio took the lead in its advocacy. We 
have already given account of his tilt with Mr. Anderson 
in regard to Prof. Richardson's essays. The younger men 
he regarded as at once more ultra and as having less dis- 
cretion in the advocac}' of the theor3^ Many regarded 
him as being too severe, and as giving too much prominence 
to obscure men. But he did not think so. He traveled 
as widely as any one man could, and carried on an extended 
correspondence wdth persons in all parts of the country. 
He insisted that there were preachers enough in it to make 
an extended "defection," if their work was not "nipped 
in the bud." The pa; ties were not mere friendless adven- 
turers. And they were complicated with other matters, 
which had by that time begun to disturb the harmony 
among the Disci[iles, so as to awaken the sympathy of 
many who would doubtless have accepted their theor\' had 
not the exposure been so prompt and so thorough that the 
masses soon came to understand the bearing of the specu- 
lation, and rejected it. 

The three persons who became the most prominent in 



ELDER BENJAMIN FRANKLIN. 357 

the agitation of this subject were, Thomas J. Melish, of 
Cincinnati, I. N. Carman, of Ashland, Ohio, and W. S. 
Eussell, of Jacksonville, Illinois. These tried to persuade 
the people, and probably believed themselves, that theirs 
was a new doctrine. Yet there are some circumstances 
indicating that their new views would be so much more 
acceptable to the religious parties around them that they 
would be regarded as orthodox. They evidently sought 
to fraternize with those parties, and, when they foiled to 
establish themselves among the Disciples, they readily 
found more con<>:enial ecclesiastical relations amons; the 
Baptists. 

"The defection," as Mr. Franklin called it, is a frequent 
subject in the Heviews issued during the years 1857 to 
1861 inclusive. His course in opposition to it may best 
be learned from his own writings, and we shall have him 
speak for himself as far as possible. In an editorial, April 
12th, 1859, he said: 

*'We have tried to construe thino^s we have seen amonsj 
us in a favorable light, and to keep up the conviction that 
no evil was intended. But it is all in vain ; the conviction 
is there^ deep and strong, and though we desire to remove 
it, have tried to have it removed, it only becomes deeper 
and still deeper, that evil, most ruinous and oniscliievous 
evil is intended. We have tried to believe that it was 
confined to a narrow limit, that but few were infected, and 
that it would not amount to much. We do still think, 
that so far as the private members are concerned, it is 
confined to but few ; but the defection among public men, 
among schemers, wire-workers and would-be-wire-work- 
ers, we are satisfied, is wide enough to make it a very 
serious matter. When Mr. Ferguson lost his love for the 
principles of the Gospel, entered upon his wild and idle 



358 THE LIFE AND TIMES OF 

speculiitions, apostatized and fell, we were surprised to 
find how many sympathizers there were with him, and how 
many were hanging but h)Osely to the faith. When they 
saw how speedily he went to ruin, they retreated. Till 
the present defection, they were still, and all was quiet. 
But an opening is now made, a new phase is turning up, 
and perversions are being made, ruinous to all the great 
work we have done or are now doinsr. We are satisfied 
an eflE'ort is now determined upon to renounce, insidiously 
repudiate, and covertly sink all we have done and are now 
doinoj. We have some men amoiio-us, who have acciden- 
tallv fallen amons: us, without ever beino^ of us, ever havinoj 
the work we are engnged in at heart, or having any sym- 
pathy with us ; who have a deep and settled opposition to 
the main principles developed, advocated and maintained 
by Alexander Cami)bell. These are restless spirits, 
unhappy souls, never hearty in anything unless it be 
murmuring, complaining, opposing and pulling down what 
has been built up by the greatest sacrifices, incessant labors 
and determined perseverance of other men." 

The next issue gives the following account of the course 
pursued by Mr. Melish in the Church of Christ, on Sixth 
street, Cincinnati : 

** We complain not that a man should preach anything, 
not excepting Mormonism, if he determines thus to dis- 
pose of himself; but then, there is a bold, manly and 
straight-forward way to do even this. Let a man take 
his own proper platform, stand u[)on his o^vn proper 
basis, sail under his own proper colors, and preach his 
doctrine in its own proper name, and not impose upon 
those for whom he has no affiliation, and with whom he 
has no fraternit}'. Nothing is more loathsome than to be 
bored with the miserable drivellings of men ia a fellow- 



ELDER BENJAMIN FRANKLIN. 359 

ship where they have no heart, among a people with whom 
they have no sympathy, and pretending to be in a canse 
which they would sink. Nothing is move disgusting than 
to sit and listen to one of these week after week, while 
he reads nothing, learns nothing, and produces nothing, 
except some stnpid, antiquated, and oft-exploded notions 
familiar with all the sectarian parties in this country thirty 
years ago, under the silly conceit that he is ' going on to 
perfection,' that he is ' progressing,' ' advancing in knowl- 
edge,* etc., etc. Several of these are now among us, and 
no man living can tell what they believe j or what they 
preach. They know not what the}^ hold. They agree in 
nothing, that we are aware of, unless in disliking the main 
principles we as a religious body have maintained and 
defended for many years. There are now at least three 
factions of these, one in Cincinnati, one in Jacksonville, 
111., and one in Ashland, Ohio. 

*« So far as those in our city are concerned, there are 
not more than three or four to whom we attach much 
blame. Some three or four of them have acted very 
badly, and have done the cause about as much injury as 
was in their power. The two principal men in the work 
commenced their inharmonious w^ork several years ago. 
We shall not attempt a description of all their little 
maneuverings, twistings and turnings. But we can not 
let them pass without a sketch of their course. They 
were entrusted with the management of building a meet- 
ing-house, and went beyond the ability of the church in 
the expense, and involved the church in a debt of some 
$6,000, after the brethren had paid what they felt able to 
pay. They then, contrary to the wish of most of the 
members, pressed instrumental music into the church. 
Many other little devices were resorted to, disagreeable to 



360 THE LIFE AND TIMES OF 

a large number of the members, among whom were many 
of the old and more substantial of the body. Meantime, 
one of their number wrote an article signed, ' A Seeker 
after Truth,' which appeared in the Review for 1857, and 
was accompanied with some pretty stringent strictures, 
editorial. * Seeker after Truth ' probably conchided 
that he would find more truth thiin he was seelcing after, 
and closed with article number one. 

'* Meantime, this same ' Seeker after Truth,' otherwise 
T. J. Melish, commenced preaching the Spirit, praying 
for the Spirit, and opposing the preaching of ' first prin- 
ciples ; ' yet, almost his entire discourses related to first 
principles. He professed to have experienced a great 
change since advancing into the new light, and put up 
superior claims to spiritual illumination. He scarcely 
ever spoke without speaking of the superior joys since his 
advancement in knowledge, at the same time evincing 
repugnance to the writings of Mr. Campbell, especially 
the Christian Baptist, and the success of the principal 
men among us. The new doctrine concerning the Spirit 
was in every sermon and prayer. After we had delivered 
a discourse in the church one night, he prayed very fer- 
vently for us that we might receive the Holy Spirit, and 
explained to the Lord in his prayer, that ' except we are 
born of the Spirit, we can do nothing.' Elder Geo. Tait 
also professed a great advancement in knowledge, very 
superior enjo3'mcnt and extended peace, since the dawning 
of the new light. They proceeded so far as to cease to 
call upon persons to participate in the social meeting, 
professing each one to speak, sing, or pray, as moved by 
the Spirit. jNIany of the members of the church, seeing 
these silly and empty pretensions, and i)enetrating through 
the shameful farce, knowing that, lying at the bottom of 



ELDER BENJAMIN FRANKLIN. 361 

it all, there was a hatred of the main principles that dis- 
tinguished their profession from ever34hiDg around them, 
became utterly disgusted and would only attend the 
meetings for celebrating the Savior's death. 

** Things had now come to a crisis. The church was 
constantly declining. Two distinct parties were forming. 
Eld. Henry Hathaway had left Covington and come to the 
aid of the brethren, to try and save the church. The heavy 
debt was pressing upon it, and it was feared it would have 
to be sold. We had sold our church property on Clinton 
street, and were deliberating on occupying the property 
on Freeman street donated by Mrs. Judge McLean to the 
Disciples. We were generally advised by brethren in the 
city, and many out of it, to unite with the brethren on 
Sixth street, where the defection was, try and save the 
church, assist in paying the debt, and thus save the cause 
from shame. This advice we took, and the main part of 
the members united with them, since which arrangements 
have been made to meet the debt. Before we united with 
them, we had a mutual understanding that we would try 
and have no participation in the doctrinal difficulty among 
them. When we were received. Eld. Melish harangued 
us on the new doctrine, and subsequently every time we 
heard him preach or pray. We paid scarcely any atten- 
tion to it, and never replied to anything said by him. 
Every little device they could think of, was employed to 
annoy those who differed from them. 

" There were now two bishops in the church, Elder H. 
Hathaway and T. J. Melish. Meantime, the church, with 
much unanimity, elected Bro. G. W. Rice to the office of 
bishop. Some two or three of the defection probably 
made some objection, but we are not aware that any voted 
against him. The usual restlessness contipued, ajid the 



362 THE LIFE AND TIMES OP 

defection generally ceased to attend meetings unless some 
one supposed to be favorable to the party was expected 
to speak. Thus things continued till some two months 
ago, when a written petition was presented to the church, 
with thirty-nine names signed, requesting the church to 
grant the persons whose names were signed, letters of 
recommendation and dismission, that they might form 
another congregation, alleging that they intended to 
preach the same doctrine and remain in the same faith of 
the church they were leaving. Explanation was made 
that they had consulted Bro. Challen in reference to the 
step they were taking, and that he had advised them to 
do it. 

''It was also reported, probably in private, that Brother 
Hopson, who was then in the cit}-, had also concurred 
with them and advised them to leave, as they were about 
to do. It was moved and carried to defer action upon 
their request a few days. Before the time for action, Bro. 
Challen was written and Bro. Hopson was conferred with, 
on the subject, and both say decidedly that they never 
gave any such advice. The church, without a dissenting 
voice, refused to grant them letters. They then "went 
out from us because they were not of us," though expos- 
tulated with by Elder Walter Scott with tears, at the 
time ; and have since, we are informed, been meeting in a 
hall. 

*'The church since is in peace and harmony, the atten- 
dance larger than before and the Sunday-school fuller ; 
and we hope soon to have an evangelist who shall devote 
his energies to the interests of the congregation. As we 
occupy a prominent place there, we thought it due to the 
brethren abroad that we make this much of a statement 
and explanation," 



ELDER BENJAMIN FRANKLIN. 363 

Mr. Carman's history in connection with the church 
at Ashland, Ohio, is very fairly given by himself, in a 
comnmiiication published in the Bevieivfor January 17th, 
1860. The communication, and the editorial comment 
thereupon, shows that the ** defection" was closely con- 
nected with other matters than the influences of the Holy 
Spirit, and suggests why the leaders in it received so 
much sympathy from men who would not openly espouse 
their cause. We insert both entire : 

*'The undersigned, late pastor of the church of 'Dis- 
ciples,' in Ashland, having felt himself constrained to 
withdraw from his pastorate, and, more recently from the 
church also, seeking, meantime, and obtaining, the opinion 
of a council relative to certain public acts and teachings of 
his, which had been called in question by a portion of his 
congregation, ofi*ers this brief statement in explanation of 
his course and position. 

*'The ground of dissatisfaction with his course he be- 
lieves to have beeu two-fold, and that it may be fairly 
stated thus : 

** In the matter of church policy, he having been regu- 
larly ordained to the pastorate, assumed and acted on the 
position that the pastor has control of the pulpit, and 
that his relations generally to other officers of the con- 
gregation are such as recognized in no other denomina- 
tions holding to the congregational form of government. 
He also held that an evangelist, or minister without a lo- 
cal charge, was officially amenable to the denomination 
at large, as represented by her ministers, instead of be- 
ing answerable therefor to the particular church where he 
might hold membership. 

** In respect to doctrine he had taught — 

*< 1st. Salvation by grace, as contradistinguished from 



364 THE LIFE AND TIMES OF 

salvation by law, — grace being the sole principle of the 
sinner's acceptance through Christ. 

** 2d. Faith, the only conditionating principle in the 
sinner's acceptance of Christ. 

** 3d. Baptism, as affecting no more than declarative 
justification and an enrollment in the visible kingdom of 
Christ. 

" 4th. The Holy Spirit, as personally and directly the 
agent converting and sanctifying men through the Truth. 

" 5th. The utility and declarations of faith, as needful 
to show how a church takes the Bible as its only rule of 
faith and practice. 

*' 6th. The need of o^reater ao^reement in such under- 
standing of the Bible for church than for CJiristian fel- 
lowship. 

**7th. Fraternal recognition of all evangelical churches, 
as parts of Christ's visible kingdom, so as to discounte- 
nance sectarianism without identifying it with deuomiua- 
tionalism. 

** Such were the matters of difference between church 
and pastor. 

" These, in substance, were at length mutually submit- 
ted to a Council of Ministers and Elders from abroad, 
both parties agreeing to abide by their opinion. 

** The council gave their verdict to the effect that they 
found the late pastor's course ' schismatical in its ten- 
dency and destructive of the interests of the cause of 
Christ,' and his teaching ' tending to produce dissension 
and division in the church of God ;' and that they could 
not * consistently recognize as a faithful minister of the 
word ' such a teacher. 

** In the face of this verdict, however, the council care- 
fully explained, on its (Jeliver^, that it was ' not intended 



ELDER BENJAMIN FRANKLIN. 3^5 

to have tJie effect of changing said ex-pastor's church rela- 
tionship P 

* 'Notwithstanding this strange disclaimer, the undersign- 
ed feels no disposition to remain where his labors in the 
Gospel are not approved, nor to hold a membership in 
any church by mere sufferance. Much less could he de- 
sire intimate relationship with those having so little zeal 
for the purity of the sanctuary as to be willing to retain 
in their embrace one they deem so schismatic and a de- 
stroyer of the cause of Christ. He prefers to stand or 
fall with those principles for the consistent adherence to 
which, as he believes, he has been condemned. 

** He has only to say, therefore, in conclusion, that with 
no church acquiescing in the council's verdict, has he any 
ecclesiastic relations ; while with all, whether churches or 
individuals, who practically repudiate that verdict, his 
relations remain unchanged. 

I. N. Carman." 
«' Ashland, JSFov. 9, 1859." 

*' When a man changes his position and gives to the pub- 
lic an explanation, we have no objection to assist him in 
handing it around. Upon the above we have the follow- 
ing remarks : 

*' 1. Tills gentleman appears to have occupied a posi- 
tion unknown to the New Testament before his late sad 
disaster. He styles himself ' late pastor of the church 
of '* Disciples," in Ashland, O.' We read in the New 
Testament of the * church of Christ ' and * church of 
God,' but never of any ' church of '* Disciples," * much 
less * Pastor of the church of *' Disciples !" ' — Had he 
been an humble follower of Jesus, iml)il)ing the sacred 
speech of his Master, and His holy Apostles, and labor- 



» 



366 THE LIFE AND TIMES OF 

ing to maintain it, his explanation would not have been 
needed. 

*' 2. In respect to doctrine, he had taught — 
** ' Salvation by grace as contradistinguished from salva- 
tion by law, — grace being the sole principle of acce[)t- 
ance through Chri.-t.' Here is meanness personitied. 
The insinuation is in this that his brethren did not receive fee 
the doctrine of salvation hy grace, but by law. This sly 
and slippery insinuation and tnisrepiesentation was com- 
mon twenty-five years ago from about third-rate Metho- 
dist circuit riders, and some other very unenlightened 
and weak men ; but now it has become the doctrine of the 
' late pastor of the church of *' Disciples," in Ashland, 
Ohio V He knows, and knew when he wrote this, as 
well as he knew his name, that every man among us had 
from the beginning maintained salvation by grace and not 
by the law. But they did not have the artifice of leaving 
their language capable of double meaning or ditierent in- 
terpretations. They explained that Christ and all that 
He has brought to man is of grace — pure and unmerited 
favor — in contradistinction from the law of Moses ; but 
those modern 'Disciples,' not of Jesus, but of Cousin, 
Kant and Hamilton, and especially some of the * late 
pastors of the church of " Disciples," ' mean by grace 
some unintelligible mystical principle ; and by law, they 
mean the law of Christ, for adoption ; and those adopted 
according to this law, they count adopted on the ' legal- 
istic principle.' We are ashamed of their silly trifling 
with the clear and obvious principles of the gospel of 
Christ. 

*' 3. * Faith, the onl}^ conditionating principle of the 
sinner's acceptance with Christ.' The first item, in his 
list of doctrine, is, 'grace being the sole principle of the 



ELDER BENJAMIN FRANKLIN. 367 

sinner's acceptance through Christ,' and, in the second 
item, < faith is the only conditionating principle.' Sole 
principle means the only principle. 

*' In the first item, then, grace is the only principle, and, 
in the second item, faith is the only principle ! But still, 
there is a saving clause in this. Grace is the sole princi- 
ple, but faith the only conditionating principle. This is 
very slippery theology. The Lord puts faith and bap- 
tism together, and thus makes one as much a ' condition- 
ating principle ' as the other. ' He that believeth and 
is baptized shall be saved.' Here are two things to be 
done for the same piirpose. One is believing and the 
other is being baptized. The object is salvation. 

** 4. ' Baptism, as affecting no more than a declarative 
justification and an enrollment in the visible kingdom of 
Christ.' Where is all this learned? Not in the New 
Testament, but in sectarianism. The New Testament 
says nothmg about ' declarative justification,' nor' en- 
rollment in the visible church.' Why not be content 
with the language of Scripture? Simply for the reason 
that no schism can be formed in that way. We must 
have some new and foreign terms introduced for a show 
of knowledge and pretence of learning. 

" 5. ' The Holy Spirit, as personally and directly the 
Hgent converting and sanctifying men through the Truth.' 
Where does he read anything about the Holy Spirit per- 
sonally and directly being the agent in sanctifying men 
through the Truth? Why this bringing in of strange and 
unscriptural terms, unless to create contention? Why 
not be content with the prayer of Jesus? * Sanctify 
them through thy truth ; thy word is truth.' There is 
about as much perversity in these items as could be coiw 
Sensed into the same number of words, 



3(38 THE LIFE AND TIMES OJ* 

"6. * The utility of declarations of faith, as needful to 
show how a church takes the Bible, as its only rule of 
faith and practice.' Is not this sprightly for a young 
man educated in the school of Christ? How many ways 
are there of taking the Bible as the only rule of faith and 
practice ? There are but two ways of it. One is to take 
the Bible as the only rule, and the other is not to take it. 
The Bible itself declares the faith of the 'people of God. 
Those who have another faith, or no faith, need declara- 
tions of fiiith, or of unbelief, to show that they stand no- 
where and are religiously nothing. This is our quondam 
Bro. Carman's position. 

**7. * The need of greater a<]:reement in such under- 
standing of the Bible for church than for Christian fel- 
lowship.' This is the first we knew of the difference 
between church and Christian fellowship. In the new 
theology there is a difterence between church fellowship 
and Christian fellowship. In the former there must be a 
greater agreement than in the latter! What profound 
wonders the wisdom of our young theologians is bringing 
to light ! We older men are entirely in the shade, laid 
upon the shelf and behind the time. This is what we 
have lost by not being philosophers, wise men — knowing 
nothins: but Christ and him crucified I Here we have 
been plodding along, with nothing bnt the Bible, and have 
never discovered the diflerence between c/^wrcA and Chris- 
tian fellowship, and that a greater agreement is necessary 
for church than Christian fellowship ! This is as wonder- 
ful as the discovery of John and Charles Wesley, *'that 
men are justified before the}- are sanctified." Some of 
our yonw;: pastors \mi one in mind of the j^oung lady who 
had been a session to high-school and ascended the hill of 
science so high that she asked her good mother, when she 



ELDER BENJAMIN FRANKLIN. 369 

returned home, which one of the cows gave the butter- 
milk ! 

"8. * Fraternal recognition of all evangelical churches, 
as part of Christ's visible kingdom, so as to discounte- 
nance sectarianism without identifying it with denomina- 
tionalism.' This is the brightest spot of all ! Here we 
have * evangelical churches,' as * parts of Christ's visi- 
ble kingdom.' Pray what is Christ's kingdom? We 
leave out the word vidble, for he has no kingdom in this 
world that is invisible. Christ's kingdom is Christ's 
church, or the church of Christ. The individual congre- 
gations, or churches of Christ, make the congregation or 
church of Christ. What does sectarianism mean ! 

* Sect,' is heresy. The same Greek word is translated 
sect and heresy. A sectarian is a heretic. Our wise 
brother is for discountenancing heresy, by styling heresies 

* evangelical denominations,' and recognizing them as 
parts of 'Christ's visible kingdom.^ In this way he does 
not identify sectarianism with denominationalism ! Is 
not this brilliant? 

*'9. Last, though not least, ' he assumed and acted up- 
on the position that the pastor has control over the 
pulpit.' Could not the church so much as grant this 
assumption ? Then he could have kept every man out of 
the pulpit, unless he agreed with the pastor. How inter- 
esting to belong to the church w^ith such a pastor ! He 
can then invite sectarians into the pulpit and keep his own 
brethren out of it. Some pastors are much better in con- 
trolling pulpits, attending parties, engaging in hearty 
laughs and great dinners, than in taking care of the 
church of God. One stationed in Peoria, 111., a short 
time since, can testify to the truth of this. The Lord 
save the cause from these lordlings." 
17 



370 THE LIFE AND TIMES OF 

Mr. Franklin led off in the exposure of this movement, 
but it was not long until his cffoits were ablv seconded by 
Pre.-^ident Campbell and Professors W. K. Pendleton and 
Charles L. Loos, of Bethnny College. The utterances 
from Bethany were a necessity, from the fact that many 
were inclined to trace the origin of the trouble to one of 
the professors of the College. 

Mr. Eussell became most prominent of the trio men- 
tioned above, and also departed farther from the views 
current among the Disciples. His work of distraction 
began in Louisiana, Missouri. He had been engaged to 
preach for the church a year. In the middle of the A^ear 
the church proposed to pay his salary for the full year, if 
he would only leave them. But he stubbornly refused to 
go before his time was up. From this place he went to 
Jacksonville, Illinois, where he succeeded in dividing the 
church in a very short time, but carried a majority of the 
church with him and held the mectinsr house. On ffoinsr 
there he was made principal of an excellent high-school, 
but was soon announced as president of Berean College, 
Jacksonville, 111. This added something to the report of 
his doings abroad. His views may be learned from what 
was written by President Campbell and Professor Pendle- 
ton concerning him, in the Harbinger for January, 1860, 
and which we will presently lay before the reader. Dr. 
W. H. Hopson, then of Louisiana, Missouri, in a letter 
to the editor of the Heview, says of Mr. Russell : 

** I asked his opinion of the Campbell and Rice debate 
on the subject of spiritual influence. He said that ' Mr. 
Rice was in the main correct and that Mr. Campbell made 
a magnificent failure. He said publicly and privately, in 
the pulpit and in the social circle, that, ' the Baptists 
were sound ou ^he baptismal c^uestion, the Presbyterians 



ELDER BENJAMIJf FRANKLIN. 371 

were sound on justific.ilion by faith, the Methodists weie 
sound on pra3'er and personal piety — that all of them were 
sound on spiritual influence, and that we as a people on 
all these subjects were fifty years heliind the ^^;;^es — that 
the so-called Reformation brought out nothing for which 
the world was at all indebted to it, but the confession as 
the bond of union — that Jesus was the Christ — and per- 
haps the more frequent observance of the Lord's sup- 
per.' " 

Prof. Pendleton, after citing the facts of the case, 
added : 

**In the light of these facts, no one can fail to justify 
the action of their respective congregations towards W. 
S. Russell, of Jacksonville, 111., and his part}', and I. N. 
Carman, of Ashland, Ohio. The proceedings in the case 
of the latter, we lay before our readers in this number of 
the Harbinger . The course of Mr. Russell is already 
generally understood. Both of these young men, for 
whom we htive felt great respect, and, indeed, personal 
attachment, seem to be infatuated with the conceit, that 
Providence is, just now, intending a reformation in the 
opinions of our brethren, as to the theory of spiritual 
operation, and that they have been raised up to inaugu- 
rate it. I do not write this sentence in irony, but in 
sober conviction. They have manifestly studied to dis- 
cover, and labored to disseminate subtle and controver- 
sial difi'erences, with the resolute and undisguised purpose 
of pushing their speculations to the point of ecclesiastical 
division and organization. They have resisted the ear- 
nest and private entreaties of their best friends ; thrown 
themselves into personal opposition to old and ex[)cri- 
enced ministers ; repelled the exhortations and reproofs 
of the wisest and best of their brethren ; looked with 



37^ THE LIFE AND TIMES OF 

heartless indifference npon the strife and alienation which 
they have provoked ; seen the power of the gospel para- 
lyzed by their contentions about doctrine ; Christ and his 
doctrine trampled under foot in strife about the Spirit ; the 
influence and the peace of several churches destroyed ; 
and their Master's cause, in many places, evil spoken of; 
and yet, intent npon their work, they persist in their 
course, and will not be advised. If they cannot concede 
that they are in error, they surely cannot but perceive 
that they are the occasion of a great injury to the cause 
of Him whom they profess to serve. The mischief is be- 
fore them, around them, knocking at the doors of their 
conscience, appealing to their Christian charity, and yet 
they are both blind and deaf to it all. What can they 
expect? What do they des.ire? If it be to become lead- 
ers, heads of a party, let them remember that Christ is 
our leader and our head, and go out from' among us. The 
material of their ors^anization cannot be found amono: the 
true followers of Christ. 

"We sincerely regret the issue to which this philosophi- 
cal speculation has come. For a long time, we hoped 
that better counsels would prevail, but that hope is gone. 
Pride of opinion has ripened into bitterness of opposition ; 
the arrogance of philosophy has trium[)hed over the for- 
bearance of love, and nothing is left but that the friends 
of peace withdraw from such, and have no fellowship with 
this work of the flesh. We leave them to the world, and 
whatever of notoriety or of glory it may award them. 
For the few, who may be innocently entangled in these 
speculations, we hold in reserve a further consideration of 
tiiem, upon their merits as a philosophy." 

From President CanipbelTs remarks we make the fol- 
lowing extract : 



ELDER BENJAMIN FRANKLIN. 373 



■• ** But while tlie remedial system continues extant — 
and that must be till the Lord returns —no change of dis- 
pensation or administration is promised; and, therefore, 
none is conceivable. Bro. Russell's day-dreams of a new 
age of miracles, which I am informed he preaches, is a 
pleasing dream to a sickly and desponding heart ; but it is 
a dream and no more ; and such is his newly vamped and 
dressed speculation on spiritual impact or contact in 
order to a new heart, a new spirit, and a new life. 

*' His recent readings have been unfortunate. His plea 
for miracles is rather an alarming s^^mptom ; still, it is 
borrov/ed from Rome, and, therefore, there is some hope 
that he may restore it to the real owner. His German 
readings have not been fortunate. The facts, precepts 
and promises of the Divine Teacher, without any such 
empty, imaginative and deceitful philosophy, constitute 
the marrow and fatness of the word of life, and are all- 
sufficient to make the man of God perfect, thoroughly 
furnislied for every good word and work. 

'* We know no man * after the flesh,' and still less 
those * who give heed to seducing spirits and doctrines 
concerning demons ' — and who assume that if we had 
more faith we could work miracles and cast out demons, 
as did the Apostles to maintain their commission. When 
any one allows his idealities to riot in such excesses and 
extravagances, it is our painful and sorrowful duty to re- 
monstrate as publicly as the brother or alien who gives 
out, prints and publishes such visions and imaginations. 

*'His positions, expressed in his own words, are these : — 

** * W.e can not have one theory of spiritual influence for 
the Christian and another for the Sinner. If the Spirit 
operates through the word in conversion, it must operate 
in the same way in the sanctificatioij of the Christian ; and 



374 THE LIFE AND TIMES OP 

then how unmeaning tlo the strong expressions of the New 
Testament become which speak of the Spirit dwelling in 
man and making man his temple and habitation !' Again 
he adds, * He always works internally, and that is never 
called the Spirit's influence which is exerted merely 
through secondary agencies.' These are his own definit- 
ive words. They are perspicuous, definite and precise, 
and quite intelligible. It is, then, strongly affirmed as 
a fact, true and veritable, that the Holy S[)irit alike posi- 
tively enters into the heart of saint and sinner, and, by 
actual impact, or by positive impression, operates im- 
mediately, without any instrumentality , or means, upon 
the naked spirit of man ; just as the potter's hand manipu- 
lates or moulds a vessel out of the dead cold clay ! 

*' Again, he aflarms * that that is never called the 
Spirit's influence which is exerted merely through second- 
ary agencies.' This '■merely'' is, in his style, out of 
place. When Jesus says : — 'Sanctify them through thy 
truth, thy word is the truth,' (John xvii. 17), he ought 
not, according to this theory, to have added, ''through 
thy truth, ^ for that indicates an indispensable instrument 
tality. He certainly presumes not to say that through 
the truth' does not indicate any instrumentality? And 
if he admits that sanctification is consummated without 
the knowledge and belief of the truth, then the Saviour's 
views and his views are in direct and positive antagon- 
ism. It would require more than any miracle reported 
in the New Testament to reconcile his theory with the 
teachings of our Saviour on the premises. 

*' The conclusion of this intercessory prayer makes ' the 
declaration of the leather's name ' or character, indis- 
pensable to the enjoyment of the love of God on the part 
of saint or sinner. It is in these words : * I have de- 



ELDER BENJAMIN FRANKLIN. 375 

clared to them tb}- name and will declare it,' in order to 
— or, * that the love wherewith thou hast loved me, may 
be in them, and I in them.' John xvii. 26. Without 
faith in such a declaration of love could we by any possi- 
bility enjo}' it? 

*' ' We can not have one theory of spiritual influence 
for the Christian and another for the sinner.' Hence, we 
affirm that the Spirit works through or by the gospel upon 
saint and sinner, and upon neither but through or hy the 
word, preached and believed. 

As Prof. Loos makes mention of what was said in the 
Baptist periodicals concerning the course of Mr. Kussell, 
we shall precede his communication with quotations from 
two of those periodicals. They believed, or at least they 
affected to believe, that the defection was quite extended, 
and that the parties concerned in it were essentially upon 
Baptist grounds. It is probable that the liberal and com- 
plimentary notice of Mr. Russell by Baptist editors flattered 
his vanity and emboldened him in measures where he 
would otherwise have hesitated. 

The Western Watchman, a Baptist weekly published in 
St. Louis, said : 

*' Some of the ablest men in the ranks of 'the Refor- 
mation,' are abandoning Mr. Campbell's doctrine of ' bap- 
tism for the remission of sins,' and preaching the 
necessity of a direct operation of the Holy Spirit upon 
the heart in regeneration. Several of the ablest men, 
among whom Rev. Mr. Loos and Rev. Mr. Murphy, both 
presidents of western colleges,* agree, substantially, 
with President Russell, whose sermon on the necessity of 



*Prof. Loos was, for a short time, president of Eureka College, in Illinois, 
but was more widely known as one of the Bethany Faculty. Mr. Murphy 
was president of Abingdon College, at Abingdon. Illinois, 



376 THE LIFE AND TIMES OF 

the operations of the Holy Spirit we noticed some months 
ago, are engaged in a movement which promises much 
good. They are 3^oung and able men, and their dissatis- 
laction with the Bethany theology is shared extensively 
by their people. We rejoice to see that the truth is mak- 
ing .conquests, and overthrowing the barriers that sophists 
have thrown up to impede its progress. Mr. Campbell 
may yet live to see the loose, disjointed fabric that he 
has erected, fall to pieces." 

The following communication from H. J. Eddy, a Bap- 
tist minister of Bloomington, Illinois, was published in 
the Christian Times, a Baptist weekl}^ of Chicago : 

" That denomination sometimes called Campbellites, 
Keformers, Disciples, etc., but who prefer to be called 
Cliristians, have been discussing the main points wherein 
we have differed from them ; one party advocating 
the views commonly called evangelical. Rev. Mr. Rus- 
sell of Jacksonville, one of the ablest men of the 
AYest, is the leader in this reformation of the Reformers. 
He is sustained by Rev. Mr. Loos and Rev. Mr. Murphy, 
both of whom, like Mr. Russell, are presidents of West- 
ern colleges, and able men. A large number of the best 
educated and most able pastors are with them ; and man}- 
of their leading churches have adopted their views. They 
have abandoned the old idea of 'baptism for the remission 
of sins,' and teach the direct operation of the Holy Spirit 
upon the heart in regeneration ; and dependence upon the 
Holy Spirit for success in building up the cause of Christ. 
They do not hold to baptismal regeneration. They hold 
to our views of communion, only they administer the 
Lord's supper every Lord's day, which many Baptist 
churches do as well. There is, evidently, in this move- 
ment, a great approximatlQU to, if not a full reception of, 



I 



ELDER BENJAMIN FRANKLIN. 377 

the main features of the Baptist denomination. We were 
prepared for this, by listening to a sermon, delivered in 
Bloomington more than two years ago, before the annual 
meeting of that body, by Rev. Mr. Russell, who, with 
great power, advocated these doctrines from the text, 

* Tarry ye in Jerusalem till ye be endued with power 
from on high.' He fearlessly charged upon his own de- 
nomination the prevalent errors in regard to the person- 
ality and work of the Holy Spirit, as the cause of their 
weakness and want of greater success. We were aston- 
ished and delighted with such a sermon from such a 
source. 

*'At the risk of being charged by some Baptist Jehu, 
who drives a paper in Tennessee, [J. R. Graves of the 
Tennessee Baptist, who was always ** exceeding mad " 
against the Disciples. — J. F.] and calls on the world to 
see his zeal for the Baptists, with the enormous crime of 

* affiliating with the Campbellites,' we shall express our 
great joy at the movement in question, and our cordial 
sympathy for the noble men who are struggling to bring 
about this reform. One of these men informed the writer 
that their views are * indentical with those of the Baptists 
in all respects.' 

" These reformatory views meet with much opposition, 
and it was rumored in Jacksonville, when our General As- 
sociation was in progress there, that Rev. Mr. Russell 
would probably be removed from the college by those 
who opposed his views. Mr. Russell is quite young, but 
there are few men West or East, superior to him ; and no 
man in that denomination, unless it be Alexander Camp- 
bell himself. We shall pray for the success of these breth- 
ren, and ' affiliate ' with them." 

It will be seen, as stated in the communication from 



378 THE LIFE AND TIMES OF 

Prof. Loos below, th:it the paraLTaph in the Western 
Watchman was coiuk'nsecl from this communication by 
Mr. Eddy. The residence of this gentleman at Blooming- 
ton, so near the center of the Russell defection, may ex- 
plain why it seemed to him that so large a proportion of 
the Disciples were on the move toward the Baptists. 

Prof, Loos' communication is headed, "A Correction 
— ' Reformers Reforming,' '* and is as follows: 

*' Bro. Franklin :■ — The Review of the 24th inst. has 
just reached me, and in it I notice the article from the 
Western Watchman, of St. Louis, entitled * Reformers 
Reforming,' in which my name is announced, together 
with that of Bro. P. H. Murphy, of Illinois, as * substan- 
tially agreeing with Prest. Russell of Jacksonville,' etc. 
I thank you for the notice you have taken of this matter, 
and especially for the suggestion, at the conclusion of 
your remarks, for Bro. Mnrphy and myself to set this 
matter right before the public. I agree with 3'on in this, 
as due to myself, the brethren, and others beyond us who 
are misled by this statement. I have already noticed this 
report in the Harbinger, (for February) and elsewhere ; 
but as the Review circulates more widely than any of our 
other papers in the quarter where this story was first and 
most extensively spread, I will, w^ith j'our permission, at- 
tend to this matter in your columns also. 

**The article you published from the Watchman is but an 
abstract of a letter written by a Mr. Eddy, a Baptist 
preacher, of Bloomington, 111., to the Baptist paper of 
Chicago, in which letter all these statements that appear 
in the Watchman are announced in the most exaggerated 
and jubilant style. All over the Union the Baptist papers 
have with the greatest eagerness, in full chorus, caught up 
these jubilant notes of Mr. Eddy; and from the East and 



ELDER BENJAMIN FRANKLIN. 379 

the West, the North and the South, have letters poured 
in upon me upon this subject, from brethren who knew 
my views about this Jacksonville heresy, and were there- 
fore surprised to see such a statement circulating in the 
public papers. Leaving God to judge and punish the 
iniquity of the men who are the authors of this falsehood, 
I have contented myself with simply setting this matter 
right before the public. In a few words, then, I will at- 
tend to the items of Mr. Eddy's letter. 

*'l. Mr. Eddy states, *They have abandoned the old idea 
of ** baptism for the remission of sins," and teach the 
direct operation of the Holy Spirit upon the heart in re- 
generation,' etc. This is announced as the chief o-lorv of 
this Jacksonville 'Reform,' and with this *Rev. Mr. Loos 
and liev. Mr. Murphy' are said to agree. A more ex- 
treme falsehood could scarcely be invented. * Baptism 
for the remission of sins' — with its antecedents, as 
our brethien teach it — has been an unshaken conviction 
with me ever since I had any mature religious faith to the 
present moment ; and will remain so as long as I believe 
the word of Gox1. To me the words of Jesus, 'He that 
believes and is baptized shall be saved,' the words of 
Peter, 'Repent and be baptized every one of you in the 
name of Jesus Christ, for the remission of sins,' are of no 
doubtful signification. They stand before me as the voice 
of the Eternal by his Spirit, to be accepted by us in their 
plain, obvious, direct meaning, as they were accepted by 
the Christians of the apostolic age. A false human the- 
ology, a vain, arrogant, supcrcillious contemi:)t of the old, 
may seek to despise, and may make war upon this ancient 
Bible truth ; but in spite of all the contempt of these con- 
ceited theologies and sectarianisms, it will stand in its 
primitive strength while the IBible endures. And let us 



380 THE LIFE AND TIMES OF 

give no encouragement to any attempts to fritter down the 
meaning and force of this divine word — "/or the remission 
of sins" — until there is nothing left in it to believe and 
value. Such attempts will ever be made by the uneasy 
pruriency of unsteady souls. Let it stand and be accepted 
by us in its obvious, full strength ; and as such let us do 
good battle for it, as for a ijositive truth, and God will 
give us the victory. 

"2. As to this doctrine of * the direct influence of the 
Holy Spirit in conversion ' — a notion and a phraseology 
so common in these apostate days — I have always re- 
garded it, ever since I have thought upon the subject, as 
without the slightest foundation in the word of God. I 
look upon it as one of the most cardinal errors of the 
chaotic sectarian theology. T need not pause here and de- 
fine this expression, ^direct influence,' etc. Everybody 
knows what it means. I do not regard this as a matter of 
little consequence. It is an error laden with mischief, a 
prolific fountain of errors, leading men to neglect the at- 
tention and homage due to the word of God. I regard 
the disentangling of the Bible doctrine on this special 
subject by this Reformation as one of its most blessed re- 
sults. On no one point is the public mind more benighted. 
And the end of the controversy on this subject has not 
yet come, and I presume will not while the world stands. 
See with what tenacity the sectarian world holds on to this 
error ! The power of the word of God in its positive 
demands can never be successfully brought to bear on men, 
till they are emancipated from this error. 

**Such are my views on these two cardinal items of this 
* Reform among Reformers,' attempted by some, and 
trumpeted over the land \)y the Baptists. No man living 
Ui" dead has ever heard me utter any seutimeuts contrary 



ELDER BENJAMIN FRANKLIN. 381 

to what I have here said. My faith, as all who know me 
can testify, I fearlessly assert anywhere. Any man, 
therefore, that has originated the statement in the letter 
of Mr. Eddy, as far as my name is concerned, has simply 
originated a most unqualified falsehood. 

" 3. The statement of my ' substantial agreement with 
Mr. Russell,' and of my marching under him 'as 
leader ' back to the Baptists, as this precious letter in- 
forms us, is simply ridiculous, to give it no worse name. 
This gentleman's course, ever since he began to develop 
it, I have regarded as w^rong and mischievous in doctrine 
and conduct. I have ever so declared myself by word 
when present, and by a large correspondence since absent, 
to the brethren of Illinois, as well as to others. I have 
never had any controversy with President Russell, and 
never sought any ; and have nothing to say now of his 
motives. I once had hopes in him ; but these have long 
since fled. His course is so far away from what we regard 
as right, that any further fraternal relations and co-opera- 
tion with him and those with him are entirely out of the 
question. My objections to him and bis are not only that 
they have entered into mystic speculations, leaving the 
plain paths of the word of God. This departure is 
itself a sin. But his actual teachings are, in my eyes, 
most false and fraught with evil. They cannot and 
ought not to find any acceptance among us. 

*' 4. The Baptist papers give this ' reformatory move- 
ment ' a very wide extent ' over the West and elsewhere.' 
This is all a dream of the imiigination. ' Many of the 
greatest and best men of the Canipbellite body ' we are 
told, are in this grand march to the Baptist camp. What 
diseased head could have conjured up such a vision, is be- 
yond my conception. Narrow, exceedingly narrow, is 



382 THE LIFE AND TIMES OF 

this whole * movement,' and on the morning when the 
Baptist people will be drawn up with high expectations 
and straining, eager eyes, to welcome this great army of 
repentant, returning prodigals, coming home under the 
guidance of ' Presidents of colleges,' as subalterns, 
great will be the dismay and disappointment of these 
waiting people to see, as we trust they soon will see, a 
few solitary wanderers enter the Baptist fold — rari nantes 
in gurgite vasto (pardon the Latin). 

** 5. An attempt has been made by these factionists to 
name as many names as possible on their side, to give 
character to their efforts. We have, everywhere, many 
excellent men who are laboring earnestly for the eleva- 
tion and progress of the churches, in all the excellencies 
of a Christian, spiritual life. These men, though heart 
and soul opposed to these factious efforts, have by these 
errant men been secretly reported as in favor of this 
pseudo reform. Bad men, too, have for their own ini- 
quitious purposes reported these falsehoods. How WTong 
and unrighteous this is, every man of conscience will 
judge. 

*' Let these * reformers ' know, moreover, that while 
we all rejoice to see any true man earnestly laboring, 
within what we believe to be Bible limits, to *' teach, re- 
prove and correct;" as soon as any man seeks to over- 
leap these bounds, to turn against what we believe to be 
right, he will meet us all as a solid front against him. 

'* 6. There is another point here. As long as a good 
man is heart and soul with us, loves, esteems and honors 
us, before friends and foes, we will all rejoice to listen to 
him, in his words of counsel and advice,- of encourage- 
ment and reproof. But when men, ostensibly pretend- 
ing to be of us— of our teachings, our purposes, our la- 



ELDER BENJAMIN FRANKLIN. 383 

bors — and this, too, into the eager ears of our worst foes 
— thus degrading before others those whom they pretend 
to call brethren, and entertaining themselves with our 
enemies at our expense — ttien, as men unworthy of our 
fnrther confidence, we denounce and reject them. If any 
man does not esteem us and love us, let him go where his 
affections lead him. 

7. Do these *' reformino; '* g^entlemen ima^rine that 
they have the power to rob us of those great results and 
grand convictions that by a noble and lofty struggle of 
years we have, by God's grace, secured? — Do they ever 
dream in their vanity that, while the great progress of the 
evangelical world is to freedom from all human creeds, 
that they can really, all of a sudden, by a special ilkimi- 
nation, convince us of the indispensable necessity of one? 
Really, to do this they will have to make a different effort, 
appear with more masterly weapons of logical power, 
tlian any we have seen in their hands. This idle pretense 
at big words, unusual and very awkward forms of speech 
and logic — this shallow, puerile attempt at theological 
metaphysics — give poor promise of any such thing being 
accomplished on their part. We feel not the slightest 
misgiving as yet from the force of their logic. 

*' But, enough. I have said more than I had intended to 
say. The scandal and offence, however, occasioned to our 
brethren over the whole land, by the report which called 
forth this article, chargeable no doubt to these defection- 
ists, called for a full exposure of its utter falseness. I 
have done what I conceived my duty in saying what I have 
said in this article. 

**Chas. Louis Loos." 

«« Bethany College, Jan. 27, I860," 



Ik 



384 THE LIFE AND TIMES OF 

President Mnrpliy, when lie saw his name used in this 
connection, came promptly forward with a disclaimer. I 
His commnnication, published in the Review, althongh it 
manifested something of what Mr. Franklin called *'the 
symptoms of defection," denied that he was a supporter 
of Mr. Eussell. He said : 

*'It is useless to state that the statements relative to 
Prof. Loos and myself being the supporters of President 
Russell are incorrect, as also the others relative to our 
leading men and churches, etc. The brethren will at once 
see their incorrectness. But from the fact that it seems 
to be the settled policy of those brethren associated with 
President Russell, to claim every man as affiliatins: with 
them, whose infiuence would assist them, and who has not 
publicly expressed himself to the contrary, especially if he 
believes in a high-toned spirituality in the churches, and 
does not continually harp on the first ])rinciples of Chris- 
tianity, but together with these presents to the brethren 
their duty as Christians, unfolding the whole great 
Christian system in its bearings on saint and sinner ; and 
since, for reasons not now necessary to mention, I have 
not written for the periodicals for a year or two, leaving 
my name to be freely used, much to the annoyance of some 
brethren, and causing the writing of many letters and 
many oral denials, I have concluded to present a few 
thoughts in your widely circulated paper, that the brethren 
may know where I stand relative to the metaphysical 
teachings of a few of our brethren. I have carefully read, 
I presume, most of what President Russell has written for 
our periodicals, and have heard him preach often, and I 
can truly say that much of his teaching is good; this he 
has in common with our brethren generally. In many 
thinc^s I ros^ard him as far in advance of our sectarian 



1« 
k 
rr( 



ELDER BENJAMIN FKANKLIN. 385 

neighbors, but in others I regard him as far behind them. 
Those things which constitute his peculiarities I regard as 
erroneous and injurious. They have become a kind of 
hobby with him, seem to control his thoughts and give the 
caste to every sermon and article. Men generally run into 
error when they unduly concentrate their minds on any 
one theme. But it is especially unfortunate when any one 
settles on a metaph3'sical speculation as the controller of 
his thoughts, either in nature or in Christianity. Better 
in nature select the whole vast universe, varied, sublime, 
divine, as the theme for contemplation. The mere Bota- 
nist is unsafe as a Naturalist, as also the man who devotes 
all his study to Geology. As a Botanist or Geologist he 
will be more profound, but as a general writer he will too 
highly extol that which he has more thoroughly learned. 
Hence the many men of one idea in science. The spiritual 
empire is a great comprehensive whole, perfect in all its 
parts. Here we find the most sublime agencies in the 
catalogue of thought ; the most powerful principles ever 
announced to man; the most thrilling /"ac^s recorded in 
history ; the only code of laws which are intrinsically, im- 
mutably and eternally right ; and promises sublime enough 
to permeate and satiate the most exalted spirit ; still, it is 
unsafe to settle on any one of these exclusively. Take the 
agencies and enter into metaphysical speculation for a length 
of time, and any one is drawn into Trinitarian or Unitarian 
mystery, and almost necessarily becomes one-sided. So of 
these principles. Even a continual contemplation of any of 
these, aside fr(un the others, is injurious ; and he who 
.would make any of them the centre of his system or 
thoughts, loses the great centre and balance wheel of 
Christianity, forms a code of doctrine, adopts a philosophy 
or some darling theory, and rallies his forces there, au(^ 
makes it the ne jplus ultra of Christianity, 



386 THE LIFE AND TIMES OF 

**He that would get a broad and correct view of nature 
must select some natural elevation, and look out into the 
universe which God made; look not into a herbarium but 
upon the unimitated specimens that carpet the earth ; look 
not at orreries or any apparatus, but into infinity where 
suns and planets securely ride along the path marked by 
the finger of God. So, if we get any clear, well-defined 
conceptions of the sublime spiritual empire, Ave will not 
look into the musty herbariums of theological liter- 
ature — not at the men-made systems, dimunitive orreries 
— but look out among the thrilling realities of our holy 
religion, come under the rays of the Sun of Righteous- 
ness and look at the spiritual orbs that circle rouiid our 
great spiritual Head. O ! that the brethren could realize 
the importance of coming to the word of God, as it iSy 
adopting the whole of it, and putting it all in practice. 
There are no darlings, no non-essentials ; it is all precious, 

"Hoping that there are still many soldiers among us will- 
ing to receive the truth and defend it, I subscribe myself 
yours in the one hope. P. H. Murphy. 

''Abingdon, 111., January 16, I860." 

As the Missionary Society gave rise to the only discus- 
sion on church polity or ecclesiastical organization, which 
endangered the union of the Disciples, so this " Russell 
defection " was the only serious doctrinal difl'erence ever 
introduced among them. It seemed for a time possible 
that a considerable party might be finally separated from 
them. Such a result was averted only by the decisive 
utterance of so large a number of leading men as to com- 
mand the attention of the masses and fix them in the posi- 
tion assumed by the Reformation from the beginning. 

That the Reformers, from the first, rejected the doctrine 
of a mystic influence of the Spirit upon saint or sinner, 



ELDER BENJAMIN FRANKLIN. 387 

will not be denied by any one who knows their history. 
It was constantly held that the Christian lives and walks 
by faith, and that faith is the belief of the truth revealed 
by the Holy Spirit in the Avord of God. The Spirit 
neither enlightens nor comforts any man by a direct im- 
pact upon his spirit. 

This was a fundamental and irreconcilable difference 
between the Disciples and the * 'evangelical churches." 
For many 3'ears the struggle went on, the Disciples being 
generally regarded as "un-evangelical," because they 
** denied the operation of the Holy Ghost." Meanwhile, 
however, thousands were convinced that the Reformers 
were right, and, surrendering themselves to the belief of 
the truth, stood with them upon *'the Bible as the only 
infallible rule of faith and practice," 

When, therefore, a party arose among themselves, who 
taught that, "that is never called the Spirit's influence 
which is exerted merely through secondary agencies," 
but that, "the Spirit alwaj's works internally," it was 
as if a party should arise in a teetotallers' society and 
teach that the use of ardent spirits is wholesome and bene- 
ficial to men. It was an intolerable heresy, and a storm of 
opposition arose which soon deluged " the defection," and 
washed it out of existence. The Reformation settled 
back upon its original principle, that the Christian lives 
and walks by faith, and demonstrated to the world that a 
religious people without a denominational organization or 
a human creed can withstand txny internal dissension quite 
as well as they who have both. 

If it be said that the Reformation is no longer as em- 
phatic upon this subject, we respond that the advocates 
of "experimental religion" have so greatly modified 
their tone and so far decreased in numbers that there is 



388 THE LIFE AND TIMES OF FRANKLIN. 

no longer any occasion for so great emphasis. When 
circumstances shall again call for an expression, the Dis- 
ciples will be found to be rooted and grounded in the be- 
lief of the truth. 

Mr. Franklin and other leaders of the Reformation 
were finally justified in '* handling the defection without 
gloves." In like manner, and in view of all its bearings 
upon our position and work as a religious people, we feel 
that we shall be justified in laying so full a history of it 
before our readers. 



CHAPTER XVIII. 

/TvHERE are no people more actively engaged in the 
I cause of education than the Disciples who comprise 
the **Current Reformation." Thomas Campbell was 
a teacher. Alexander Cam})bell founded Bethany College 
and was the soul of it for above thirty years. For a 
quarter of a century a majority of the educated preachers, 
and nearly all the presidents and professors of colleges 
were graduates of Bethany. Under these the work of ed- 
ucating the youtli received a mighty impulse, and schools 
of every grade were founded throughout the West. 

Besides this influence, the principles of the Refonnation 
tended in no small degree to make every man who embraced 
them a patron of schools. The Protestant sects, appro- 
priating to themselves the descriptive term, "evangelical," 
held that the es-^ence of religion is the direct or mystic 
influence of the Holy Spirit in the soul. The knowledge 
of the forgiveness of sin and all the blessings of God's 
grace are an experience in the soul, just as hunger and 
thirst, or headache and toothache, are an experience in the 
body. All that men could learu was to expect such a 
divine power, and all that they could do was to pra\^ for 
it. Such a religion had nothing in it to stir a man in the 
cause of education. Many who held this view of religion 
were educators and patrons of schools, but not because 
their religion moved them to it. The Reformers, on the 
other hand, held that the truths of religion are a revela- 
tion in the word of God, and that he who would know and 
enjoy them should apply his mind to understand the Bible. 



390 THE LIFE AND TIMES OP 

They regarded the Holy Spirit as much more than a mere 
impulse from God working mystically on man's nature. 
He was to them an intelligent pei'son, who has communi- 
cated his knowledge of the things of God in the words he 
has spoken. This intelligence is a sacred history, to be 
understood and believed through the exercise of man's 
natural faculties. They were on this account sneered at 
as having only a *'head religion." But sneers tend rather 
to confirm men than to shake their convictions in any 
matter of serious importance, and they held on in their 
course. Their preaching was an appeal to the understand- 
ing of man, and they trusted the power of the truth 
believed to move the heart and conscience. In this view 
of religion they held that men of cultivated minds would 
more readily grasp religious truth, and especially that such 
would be more successful in communicating the knowledge 
of the truth to others. Their zeal in religion, therefore, 
made them zealous in the cause of education. 

Benjamin Franklin was an uneducated man. He was 
very deficient in the kind of knowledge attained at school. 
But he was not an ignorant man. It was his great knowl- 
edge of men, of society, and especially of the Bible, that [ 
gave him such power before the people. His knowledge I 
in this direction enabled him, very early in his career, to I 
realize his oavu literary defects, and made him a liberal 
patron of schools. We have at hand, from his pen, a j 
scathinjr rebuke of some io:noramuses who decried an edu- | 
cation, more especially an educated ministry. He says : 

** I am aware that we have some public men who are 
jealous of an educated man, and occasionally are heard to 
thank God that they*have never been to college — that | 
they can preach the Gospel as well as anybody — that the i 
people ought to beware of these high land fellers — that 



id 

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flrei 

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ith 

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pr 
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teii' 
If II 

eaiT 

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fori 



ELDER BENJAMIN FRANKLIN. - 391 

God has hid these things from sages, and revealed them 
unto babes,' &c., &c. Bnt those who talk in this strain 
are to be pitied more than blamed, for they have not 
really learned enough to be sensible what is the matter 
with them. Even these can read the scripture, although 
not very well in some instances ; and if they go in for 
depreciating learning^ why not go against what learning 
they already have, in the place of using all they have, and 
their talents and influence, to disparage learning in others? 
If men oppose learning at all, why not go against all 
learning at once, and be consistent?" 

This extract is from a sermon published in the Rp former 
for 1847, in which he affirms that '*there is an indissoluble 
connection between education and Christianity." His 
view of this "indissoluble connection" we learn from the 
following extract from the same sermon : 

*'The Lord of life and glory, is styled by the prophet, 
*the Sun of righteousness,' who should 'arise with healing 
in his wings.' In keeping with this, John the Immerser, 
said, 'the light shines in darkness, and the darkness com- 
prehends it not.' This faithful servant of God told his 
auditory candidly that he was 'not that Light, but was 
sent to bear witness of that Light.' He testifies that 'he 
was the true Light which lighteth every man that cometh 
into the world.' 

''''Light is evidently figurative in these expressions, and 
signifies religious instruction. When Christ is styled 'the 
Lioht,' the same idea is communicated as when he is 
called 'the Teacher.' The idea is that he is the source of 
instruction, the fountain of all spiritual and moral light 
or instruction. It was in view of this great fact : the Al- 
mighty exclaimed at the transfiguration, 'This is my Son, 
HEAR YE Him.' This light or instruction the Saviour qom- 



392 THE LIFE AND TIMES OP 



mimicates in words addressed to the understanding of 
mankind. Hence the good ground, in the parable of the 
sower, is the man who 'receives the word into a good and 
honest heart, understands and obeys it.^ He also avers 
that 'his word is spirit and life.' This accords with the 
words of the sweet singer of Israel, 'the entrance of thy 
word giveth light.' " 

And again, as to what colleges can do and cannot do, 
he says : 

"But perhaps I am referred to some few men who have 
arisen to orreatness and usefulness without a collesjiate ed- 
ucation. It is true, the world has produced a few such ; 
but in place of their boasting of never having been to 
college they lament it, as a great advantage of which they 
had been deprived. Not only so, but no one is able to tell 
what such men might have been and done, had they not 
been deprived of this advantage. 

"On the other hand we are referred to some who have 
been to college and are of no importance. We admit that 
there are such. So are there men who have been trained 
for every calling, who are not proficients ; but is this an 
argument again.st training others? Surely not. Even a 
college of the best kind caimot make a man without a 
foundation. There must be materials in the first place, 
and then with the proper workmanship, the desired object 
may be attained." 

Mr. Franklin, through the Reformer, the Age, and the 
Review, gave his influence constantly in favor of schools. 
He assisted greatly in founding and sustaining Fairview 
Academy in Indiana, and Northwestern Christian Univer- 
itv, which grew out of it. And when the work of organ- 
izing Kentucky Univeisity was in hand, his periodical, 
tlien very powerful in Kentucky, went very far towavd 






ELDER BENJAMIN FRANKLIN. 393 

persuading the Disciples in that State to give it material 
and moral support. 

In course of time two questions in regard to the colleges 
came under discussion, and a third was involved, but was 
very slightly discussed : 

1st. "Bible colleges," or, a special course of training 
for young men looking to the ministry. 

2d. The employment of professors who were not iden- 
tified with the Reformation. 

3d. Whether any of the schools may be regarded as 
denominational schools among a people who have no de- 
nominational machinery. 

While the Disciples were very active and prominent 
in the work, and fully realized the importance of an edu- 
cated ministry, they were from the beginning opposed to 
theological schools. Bethany college gave no especial 
instructions to candidates for the ministry. The instruc- 
tions in the Bible were suited to the wants, and alike free 
to all the students. There was nothing in its operations 
that could disliu finish it as a theolos^ical school. But more 
lately there are, in a number of the colleges, departments 
known as '* Bible Colleges." These are identical with 
theological seminaries in their purpose, which is that of 
especial instruction adapted to the wants of young men 
preparing for the ministry. The difference is to be seen 
in the fact that among the Disciples those who have the 
ministry in view are not compelled to complete the course, 
and, after examination, receive a license before they are 
permitted to preach. There is no denominational ma- 
chinery for such a purpose. Any man, with the tacit 
consent of the congregation of which he is a member, may 
preach without going through the Bible college. And any 

student may attend all, or go much of the Bible course as 

18 



394 THE LIFE AND TIMES OF 

he may choose, without being entered as a candidate for 
the minislry. 

There is, therefore, no discussion of the question of the 
ecclesiastical authority of the Bible colleges. But some 
have doubted their propriety, and expressed a fear that 
they will event u:illy assume the right to graduate and li- 
cense candidates for the ministry. The moral effect, it is 
alleged, already tends in that direction. And it is dmibt- 
less true, that those pei*sons who seek the formation of a 
denominational organization, also desire a supervision of 
the ministry and a prescribed course through which any 
one must pass to enter the ministry. The discussion of 
the Bible college is, therefore, onlj' a phase of the dis- 
cussion of denonii nationalism, treated of in a former 
chapter. 

When the Disciples gave of their money to found and 
endow colleges, they did so with the idea that the influ- 
ence of those colleges would be given to the extension of 
the principles of the Reformation. In that sense they 
were expected to be denominational. But whether that 
influence was to be exerted by having those principles 
regularly taught, or only through the personal influence 
and example of teachers, was a question which the people 
had not well considered. But that all the faculty should 
be Christians, and identified with the Reformation, was 
as well settled as anything in the public mind. 

We shall not pursue this subject farther than to note 
the course taken by Mv. Franklin, and we shall rely 
mainly on his own statements for this purpose. It will 
be seen from the extracts below that the objections raised 
bv him were not against education nor against schools, 
but the way in which some schools were managed. He 
especially expressed his disappointment in the schools 



ELdi:r benjamin franklin. 395 

generally regarded as denominational, and the Bible col- 
leges. He became finally well grounded in the opinion 
that all schools ought to be as purely secular as a book- 
store, and that religious instruction should be ministered 
entirely through the church and Sunday-school, or by 
the enterprise of individuals. 

The greatest sensation in regard to any school was 
caused by the course of the Eegent and Board of Curators 
of Kentuck}^ University. The Eegent and a majority of 
the Board adopted "liberal" or "progressive" views, 
and attempted to modify the University accordingly. 
Some professors were employed who were believed to i)e 
skeptical in regard to the truth of the Bible. Under the 
plea of making the school " non-sectarian," they at- 
tempted to stop the instruction of the students of the 
Bible College in the principles of the Refoimation. Prof. 
J. W. McGarvey was at the head of the Bible College. 
A pressure was brought to bear upon him to bring him 
to their views or expel him from the College. They 
persisted in their persecution, until he, with two other 
persons, united and constituted a new Bible college, in- 
dependent of the University. 

A great university, comprising half a dozen colleges, 
and receiving the patronage of a thousand students, was 
too large an establishment to be managed by a " brother- 
hood " who have no denominational machinery. A self- 
perpetuating Board of Curators set quietly to Avork to 
create a majority to suit the ** liberal " views of the 
Regent, and then to run the university to their own 
notion. Ere the "brotherhood" were aware of what was 
doing, the Regent and his majority of curators had it all in 
their own hands. Nothing was left to the peo[)Ie but to 
withdraw patronage and starve the institution into sub- 
mission to their will. 



396 THE LIFE AKD TIMES OP 

Some time after the expulsion of Prof. McGarvey, Mr. 
Franklin wrote as follows : 

*'We have recently spent two months in Kentucky, 
and, so far as we have gone, the protest ngainst the man- 
agement of the university is almost universal. At last 
advices about one hundred churches had taken action, and 
the protest was almost universal. An expression has also 
been obtained from a large number of the donors, and 
that has been found to be almost universal, in the same 
direction. We know not whether an effort has been 
made to obtain an expression from the preachers ; but, 
shonld this be done, the ex[)ression will be of the same 
sort and equally as near universal. 

** The Regent made objections to John W. McGarvey, 
and we have been informed that he said that McGarvey 
must go out, or he must. McGarvey, we understand, 
was brought before the Board and the Rogent's charges 
preferred. He had several of the ablest law3ers he could 
get to assist him in the prosecution. McGarvey appeared 
in his own defense, without au}^ counsel. After a full and 
fair investigation nothing was proved against McGarvey, 
and he was cleared by the Regent's own Board. Yet, an 
executive committee that had no power to act in the 
matter, according to the charter, removed him from his 
chair in the College of the Bible ! This was done, too, 
without openly preferring an objection to him, or giving 
a reason for their procedure. This unprecedented con- 
duct of the Board shows the unfairness of the determined 
course of the dominant party in the Board. We gave it 
as our deliberate opinion, a year ago, that the majority 
party in the Board and the Regent disregarded the wishes 
of the donors to the University and their brethren in the 
State, to whom the University belongs, and who have the 



ELDER BENJAMIN FRANKLIN. 397 

right to control it. If they had been trying by actual 
demonstration to show the correctness of our opinion, we 
know not how they could have done it to better advan- 
tage. We never saw a more complete demonstration and 
illustration of the principle that ' might gives right.' It 
is right for this party to do as they please, because they 
have the power to do it. 

** Many well-meaning people thought no harm was 
meant, and that the alarm was groundless — that all was 
safe. But look at the state of things now. Leading 
men in this factious movement are now talking about the 
churches taking action in the matter indignantly, and in- 
quiring: * What business have the churches with it?' 
This is a little cool. The brethren of the State make up 
the churches, and the charter of the University recog- 
nizes them as the owners of the University, and as having 
the right to control it. The appeal was made to them for 
money to build it. The appeal was made in their name. 
Under that name they poured out their munificence. It 
was to be their University, and they were to control it. It 
was for the cause — the Bible cause. But how is it now? 
It is out of their hands, and, by the dominant party in 
the Board, regarded as an impertinence for them to give 
an expression of their mind." 

This was in 1873. Three years later these *' liberal " 
views began to influence the professors of other colleges. 
Bethany and Abingdon (Illinois) Colleges received the 
following editorial criticisms, comprehending the editor's 
views at the time. We quote first from the Review for 
October 10 : 

<« We do not disguise the fact that we are not working 
for Bethany College. We are taking no interest in it. 
We worked for it all the time till Bro. Campbell died, 



398 THE LIFE AND TIMES OF 



subscribed and paid $100 to its support since his death. 
Things have been occurring all along since to cut our 
affections off from it till we have no sympathy with it. 
We do not believe it is doing the cause any good. We 
are now measuring every word we write, and understand 
the meaning of every word. We can give reasons for 
what we are saying to any extent the reader may desire. 
We shall put down a very few things briefly here : 

*' 1. We have become perfectly satisfied that education, 
in the popular sense, is i:)urely secular, and is not a church 
matter. The church ought to be connected with no edu- 
cational enterprise. We are in favor of no church 
college. This is a matter that may be discussed at length, 
but we enter into no discussion of it now. Still, this 
would not utterly cut off our sympathy with Bethau}^ 
College, other matters being equal. 

*' 2. One of the main pleas Alexander Campbell made 
for a college under the control of Christians was, in view 
of the 'iuoral training, that no man was educnted in the 
true sense who was not cultivated in heart. This we hold 
to be as true as any principle yet uttered. To this end 
there should be sound professors to train students, and 
there should be a sound church in the vicinity of the col- 
lege, maintaining the highest order of morality, order 
and discipline." 

In the issue for December 5, 1876, we find the follow- 
ing : 

" The plain truth is, we have been most terribly disap- 
pointed and let down by the experiment we have made in 
colle<'"es. We entered the work with the balance, many 
years ago, and plead for colleges for the education of our 
young men — specially preachers. We saw the disadvan- 
tajje we had labored under, in starting in ignorance and 



hi 



ELDER BENJAMIN FRANKLIN. 399 

without education, and thought if we had a college under 
the control of Christians, that our young men would not 
have to struggle under the snnie disadvantage. But our 
colleges, at least the most of them, have fallen into the 
hands of men that are not doing the work Mr. CamjDbell 
intended, nor the work we want. They have disregarded 
the wishes of the people they were intended to bless, 
and are now giving pretty general dissatisfaction, and are 
running down. Progression has grasped Kentucky Uni- 
versit}', and from more than eight hundred students, as it 
had at one time, it has fallen down to a little over two 
hundred, and has a debt to its professors of $30,000 hang- 
ing over it ! Bethany College, with capacity of buildings 
for from five to seven hundred students, is limping along 
with probably less than one hundred and fifty, and an 
enormous debt hanging over it ! Abingdon College has 
been cut down from about one hundred and fifty ?>iu(\Qwiii 
to some thirty-five! Tiiis is the work progress is doing 
for us ! The men at the head of all this work are our 
* advanced thinkers,' keeping up with ' the spirit of the 
age!'" 

We shall devote the remainder of this chapter to some 
items which could not be conveniently inserted in coiuiec- 
tions which, to the reader, may seem more appropriate 
for them. These items will have no connection with each 
other, but will be found to ijelate to matters that have 
preceded them. 

The American Bible Union, in 1859, gave the work of 
a preliminary revision of Matthew into the hands of Dr. 
T. J. Conant, a Baptist minister. On coming to the term 
*' John the Baptist," the doctor retained it in this form 
instead of translating it *' John the Inmierser," as it was 
believed the rules of the Union required him to do. His 



400 THE LIFE AND TIMES OP 

reasoning in favor of the retention of the old form, may 
be learned from the following notes ; 

Matt, iii ; 1. — " The Baptist. This word is constantly 
used in the New Testament as the surname of an indi- 
vidual, by which he was distinguished from all others. No 
other one bore this appellation. That it was strictly a 
surname, by which he was generally known, is shown by 
Josephus, who expressly says that he was * surnamed 
Baptist.' As we say the Christ (not the Anointed), in 
such passages as Matt. xvi. 16, xxii. 42, and Jesris the 
Christ, Acts v. 42, we should on the same principle say 
John the Baptist."! 

Ch. iv. 1.— Note: "The Devil. The Greek word 
means traducer (false accuser), and with the article was 
applied to the chief of the fallen spirits, as a designation 
of his character and work, and was the name by which he 
was familiarly known. On this account (as in the case of 
John the Baptist, the Christ, see note on ch. ii. 4, iii. 1) 
the name should be retained. To translate the word, 
i. e, here, was tempted by the traducer, John viii. 44, ye 
are of your father the traducer, would be to obscure the 
word of God, instead of making it more plain ; for every 
one knows who is meant b}^ the Devil, but few would 
recojjnize him under the name of the traducer. The 
word Satan comes under the same rule. Should we 
translate in Matt. xii. 26, ' And if the adversary cast out the 
adversary ,"* we should only darken what is now clear. 
The principle in all these cases is the same, and they 
should be treated alike." 

In his note on Matt. ii. 4, Dr. Conant says that the 
word Christ " from an official appellation or title, passed 
over to a proper name ; and is the cue by which the Sav- 
iour is known." 



JjlDER BENJAMIN FRANKLIN. 40l 

Mr. Franklin, when this came to his knowledge, declared 
that, " this matter of retaining the word * Baptist 'is 
small in itself, but it has immense consequences connected 
with it. If it is, as we believe scholars will generally re- 
gard it, a most manifest violation of principle, and it 
should be adopted by the Final Committee, it will destroy 
confidence.^ ^ A number of Disciples of considerable 
learning undertook to defend Dr. Conant. But they had 
not the faculty of bringing their reasons before the 
masses as Mr. Franklin could, and their voices were 
nearly drowned in the cry of condemnation which arose. 
Confidence in the Bible Union was so much weakened as 
to greatly lessen the contributions to its support from the 
Disciples. How Mr. Franklin treated the subject maybe 
learned from the following extract from an editorial in the 
Review : 

**Matt. X. 3, we find Matthew called " the publican," 
and so called to distinguish him from all others. No 
other one bore this appellation. Here Dr. Conant finds 
no surname to hinder him from translatins: the Greek 
word telonees. Why did he not give us ' Matthew the 
Telonees? Telonees is just as much a proper name here, 
as Baptist is in the other case. The Doctor gives us here, 
and very justly too, 'Matthew, the publican.' Why would 
he not, on his principle of translating, give us 'Elymas, 
the Magos^^ and maintain that Magos is the name of an 
individual by which he is distinguished from all others? 
But magos means sorcerer, and expresses an occupation 
and not the surname of an individual. We should not read, 
*Luke, the lati^os^' 'Matthew, the Telonees, 'Elymas, the 
Magos,' nor 'John, the Baptist;' but 'Luke, the physi- 
cian,' 'Matthew, the publican,' 'Elymas, the sorcerer,' and 
*John, the immerser.' 



402 THE LIFE AND TIMES OF 

"Now we judge nothingof the motives of Dr. Coii;intiii 
retaining the word Baptist. But the following are facts : 

*'l. Dr. Conant is a Baptist. 
**2. The Baptists have been in a fret about that very word 
ever since the founding of the Bible Union, fearing that 
they would lose their scriptural name and have the word 
immerser instead of it. 

"3. Men will reason upon the matter as they please, and 
whether the translator ever thought of it or not, they will 
think he has swerved in favor of the Baptists ; and it will 
destroy confidence in the work. If, however, he can be 
sustained in retaining the word Baptist, and making it a 
surname, then let it be so. But, with our limited oppor- 
tunities to know, we do not believe there is any reason or 
learning in the world to sustain him. 

*'We care nothing for the thing in itself, as it would 
amount to nothing favorable to calling a church a Baptist 
church, even if John's surname was Baptist. It would 
not make those whom he baptized Baptists. We only 
reo^rct the thinsj on account of the effect it will have on 
the faithfulness of the Bible Union and the revised Scrip- 
tures." 

Dr. Conant was, however, overruled by the Final Com- 
mittee, or modified his opinion ; for, in the final revision 
Baptistees is translated "Innnerser." 

In the excited state of feeling against Dr. Conant, the 
loss of confidence in the Bible Unioji was not the only 
misfortune. He gave to the public in connection with his 
preliminary version of Matthew, not only very instructive 
critical notes, but a pamphlet on "The Meaning and Use 
of Baptizein," which is of inestimable value to those who 
are not scholars, and a very convenient work for scholars. 



ELDER BENJAMTN FRANKLIN. 403 

While there are many who would charge Mr. Franklin 
Avith having made an unnecessary ado over the prevalence 
of demoralizing influences in the churches, there are few 
who would not admit that there are such influences at work. 
The tendency of all public entertainments gotten up to 
raise money for churches is to run into revelry. It is but 
recently that such means have been resorted to among the 
Disciples. It is an exi^edient originating in the Papal 
Church, and afterward adopted in the so-called "liberal" 
churches, and finally resorted toby "evangelical" churches 
under the pressure of heavy debts. In the spring of 
1858, a "Festival of the ladies of the Second Universalist 
Church" in Cincinnati, was held in Melodeon Hall. The 
first item in the programme w^as a "grab-box for the amuse- 
ment of the juveniles." The next was speeches by 
Universalist and Unitarian preachers, made up of some 
comments on "well-regulated amusements," and some 
sneers at the usual devotions of religious people, and es- 
pecially at the general religious awakening which prevailed 
throughout the country at the time. Next came a comic 
poem entitled "The Whiskers," by Mr. Alfred Burnet. 
This was followed by a supper, and the supper by a dance. 

The report of this performance, in the Cincinnati Ga- 
zelle, was copied by Isaac Errett, who was then a regular 
contributor to the Review, and who added the following 
comment : 

" Such, then, are the fruits of Universalism and Uni- 
tarian ' liberal ' Christianity ! While men of God {uid 
those who reverence the divine oracles meet daily for 
prayer, Universalists and Unitarian ' Christians ' meet to 
* trip it on the light fantastic toe' — they meet to ridicule 
revivals and praying men — they spend the hours designed 
by God and nature for meditation, repose and sleep, for 



404 THE LIFE AND TIINIES OP 

mirth, festivity and dissipation. With them the wisdom 
of the ancient bards and prophets of God was folly, and 
Solomon's Temple an * old shanty,' in comparison with 
the halls of Cincinnati and Chicago." 

Mr. Franklin, with characteristic emphasis, added : 
** In another coUmui, the reader will find an acconnt of 
the " Universalian Ball," for the benefit of their church. 
Religious fairs have been practiced by apostate profes- 
sors, unregeneruted church-members and worldly pre- 
tenders, at sundiy intervals from the time, and before the 
time, when the Lord made a scourge of cords and whipped 
a set of religious revelers and pretenders out of his Fath- 
er's house, and from the place where the Lord's name 
was recorded, in the temple, to the present period. If 
he should enter some of the churches now, finding the 
various articles of merchandise, if not consisting of doves 
and pigeons, as in the temple of old, trinkets and the 
like, accompanied with risks and chances, amounting to 
gambling, with the scourge in his hand, many of the 
worldly and fleshly preachers, at the head of their de- 
luded flocks, would retreat before him in horrible alarm, 
tumbling pell-mell out at doors, windows, or any other 
aperture through which a guilly rebel and desecrator of 
relio^ion could escape. While pious men are lamenting 
and srievins: over the increase of crime, the reckless ad- 
vances of unbelief, and the multiplication of ignorant, 
silly, hissing scofli'ers of religion, these * lovers of pleas- 
ure more than lovers of God,' have a number of har- 
ano-ues, consisting of the lowest sneering, ridicules and 
derisions of the eflTorts of godly men, in trying to recover 
man from his sins, from pretended preachers, followed by 
a "-ame of ' hocus pocus ' and a dance ! * With lies,' 
says God, 'you have made the hccirt of the righteous sad, 



ELDER BENJAMIN FRANKLIN. 405 

whom I have not made sacl, and strengthened the hands 
of the wicked that he should not return from his wicked 
way hy promising him life.' ' This people worship me 
with their lips, while their hearts are far from me.' " 



The editor of the Review was not singular in his posi- 
tion in regard to agitating tbe subject of slavery as a re- 
ligious question. The Bible Society, in 1847, took the 
same ground — the annual address deploring it as an 
** unprofitable controversy " which had divided sundry 
** benevolent institutions into north and south." Although 
anti-slavery men sneered at this as a *' one-sided neutral- 
ity," the Bible Society adhered to it during its existence, 
and the Missionary Society for over ten years held the 
same ground. In 1858 a preacher in Kansas sought for 
aid from the societv, and the establishment of a Kansas 
mission. His application was not acted upon at once, 
and the corresponding secretary, knowing his record as 
an anti-slavery agitator, entered into a correspondence 
with him to ascertain whether he meant to continue that 
agitation as a preacher under the society. A newspaper 
war over the matter followed, in which the corresponding 
secretary said: "The second article of the constitution 
of this society says, that, ' the object of this society is to 
disseminate the Gospel in this and other lands.' This 
is its only object. The preachers employed by her, are 
employed to preach the Gospel, to baptize believers, and 
to teach the baptized their Christian duties as rulers, sub- 
jects, husbands, wives, parents, children, masters, ser- 
vants, etc., that they may learn, by obedience to Christ's 
commands, to lay hold on eternal life. All this is legiti- 
mately emi)raced in ' disseminating the Gospel ! ' " Then, 
referring to the applicant for aid from the society, the 



406 THE LIFE AND TIMES OF 

secretary added: ** Now, let any man read his theory 
and speculations on the subject of slavery ; his statement 
of Old Testament servitude, and his inferences as to what 
must he the character of New Testament servitude, etc., 
«,nd say if this is any part or parcel of the Gospel of the 
blessed Lord ! I care not whether he is right or wrong 
in his theorizings ; they are no part of the Gospel, and 
can not be legitimately published at the expense of the 
society." 

The following paragraph from the same article, in its 
sentiments, might be accepted as from the editor of the 
Ilevieiv, himself: 

*' To conclude an article already too long, and to dis- 
miss, we hope finally, a subject rudely thrust upon us, 
through which some men are seeking a notoriety like that 
of Erastratus, we say to the brethren every where, that 
the plea we are making for the union of Christians on the 
divine foundation, and the spread of the pure primitive 
Gospel, is worth more, in practical value, in its bearings 
on the destinies of the human race, than all the specula- 
tions and abstractions of all human systems, whether in 
political or intellectual science ! To present a living ex- 
ample of oneness in Christy is one of the highest and 
noblest efforts that any people can undertake. Let us 
beware of allowing any side issues to divert us from this 
great enterprise, and involve our labors in failure and dis- 
aster, for a favorite theorj^ or pet notion, which, whether 
true or false, can neither save nor destroy the soul. Let 
us beware of the devices of Satan, intended to sow dis- 
cord and create strife and divisions. Let us not attempt 
to be wise above what is written, nor to improve on the 
Jerusalem Gospel. Let us seek to take comprehensive 
views of Christian philanthropy, and avoid the bitter fruits 



ELDER BENJAMIN FRANKLIN. 407 

of one-ideaism. And whatever may be our differences 
of opinion about a thousand things outside the Gospel ar- 
rangements, let us seek after unity of spirit and life in 
the proper recognition of one Lord, one faith, one baj)- 
tism, one body, one spirit, one hope, and one God and 
Father of all.'' 



We have already made mention of the fact that Joseph 
Franklin impressed the doctrine of total abstinence from 
the use of ardent spirits as a beverage upon all of his 
sons so fimly that they all accepted it. Benjamin Frank- 
lin was not only a tee-totaller in his own habits, but as a 
teacher. He was called out on this subject in the first 
volume of the Reformer, and unhesitatingly took the posi- 
tion that a Christian should not drink at all, maintaining 
it as a fair inference from the instructions given in the 
New Testament. His argument was as follows : ** It is 
good neither to eat flesh, nor to drink wine, nor anything 
whereby thy brother stumbleth, or is offended, or is made 
weak." (Kom. xiv ; 21.) *' The spirit of the new insti- 
tution not only prohibits the use of tliat which is injuri- 
ous, in itself, but forbids the use of that which is good in 
itself, if, by the use of it, a brother is offended." But 
this seeming to admit that the use of strong drinks might 
be a good thing, he went farther ; 

*'lst. It has been determined, long since, by the wisest 
and best men that have lived in modern times, that strong 
drinks are injurious in themselves, which should deter a 
reasonable man from the use of them. 

*'2d. Any man who has had any experience in the 
affairs of churches knows, that by the use of strong 
drink many brethren have been iwadc to stumble. This 
being the case, our text forbids their use. 



408 THE LIFE AND TIMES OF 

**3d. Every one knows that by the use of intoxicating 
drinks many of the best men in the church, and out of it, 
are offended. This being so, our text positively forbids 
their use. 

"4th. That many are made weak by the use of strong 
drinks only need be stated, for all to see who can see. 
Here, then, I find my fourth argument against strong 
driidis." 

Two years later he adds the following total abstinence 
argument : 

*' The Christian is admonished to avoid every snare of 
the enemy ; and that intoxication is a snare, and a most 
dangerous one, needs no other evidence, than the fact 
that so many are constantly caught by it. We insist, then, 
that the only successful and safe method of avoiding this 
snare, is totally to abstain from it. 

" Christians are commanded to shun every appeiirance 
of evil — to let their lioht shine that others mav see their 
good works, which cannot be done to the best advantage, 
without a total abandonment of all intoxicating drinks." 

If in an3^thing his politics and religion ever ran to- 
gether, it was on the subject of temperance. In 1850, 
he wrote an editorial on *' Suppressing Intoxication by 
Law." In this editorial he assumes that laws for the pur- 
pose ought to be enacted, and only argues as to the kind 
of laws which would prove most effectual. License laws 
he regards as only calculated to favor the larger and richer 
drinking-saloons without effectually restraining the evils 
of drinking. He urges the necessity of making the liqucn- 
seller responsible for the damtiging results of his tratfic. 
In the hist year of his life he engaged in a newspaper 
controversy on the subject, and throngh the cohimns of 
the RtvieWy plead for stringent prohibitory liquor laws. 



ELDER BENJAMIN FRANKLIN. 409 

While the temperance excitement, usually known as "the 
Woman's Crusade," was carrying everything before it, 
some parties, who knew his opposition to the theory of a 
mystic power of the spirit of God (which seemed to be 
the theory of the " crusade "), came to him to find sympa- 
thy in their dislike of the movement. He at once admitted 
that they might not be working in the very best way, and 
according to the soundest principles ; but, said he, "They 
are on the right side. They are against the iniquitous 
whisky business, and I am on their side of the question. 
I wish them the most abundant success." 



The question of instrumental music in the worship, 
as we have already said, admitted of no compromise. 
They who made it a matter. of conscience tieated the in- 
troduction of musical instruments into the worship just 
as they would have treated the sprinkling of infants. The 
only way, therefore, to reconcile a difficulty on this ques- 
tion is for one party to surrender to the other. In this 
state of the case it is not surprising that many hard words 
were spoken and written. 

Mr. Franklin's first article against it was published in 
January, 1860. He did not, at that time, foresee the 
dreadful strife which was to grow out of it, and supposing 
that only here and there could ever be found a church 
which would use an instrument, he suggested, ironically, 
some cases where the use of an instrument might prove 
to be an advantage; for instance, "Where the cluirch 
never had, or have lust the spirit of Christ," or, " If the 
church only intends being a fashionable society, a mere 
place of amusement." The church in Midway, Kentucky, 
under Dr. L. L. Pinkerton, were using a melodeon, and 
Dr. Pinkerton therefore felt called on to reply. We quote 
the opening and closing paragraphs ; 



410 THE LIFE AND TIMES OF 

** So far as known to me, or, I presume, to you, I am 
the only ' preacher ' in Kentucky of our brotherhood who 
has publicly advocated the propriety of employing instru- 
mental music in so7ne churches, and that the church of 
God in Midway is the onh^ church that has yet made a 
decided effort to introduce it. The calls for your opinion, 
it is probable, came from these regions. The paper con- 
taining your strictures has been much circulated among 
our congregation, and even sent to some of its members 
fiom distant places. Under these circumstances you will, 
I trust, see the propriety of this communication. I shall 
endeavor, in the few lines I propose to write, to give 
your example as wide a berth as possible, by observing 
some rules of courtesy, and a few of the more common 
rules of English syntax. 

♦ *»***** 

** Now, touching this I have only this to say — and I 
say it for the consideration of all whom it may concern — 
that if your article on church music reflects the notions 
of the Reformation as to what constitutes Christian cour- 
tesy, manly literature, logic, rhetoric, religion ; nay, if 
any considerable portion of the Reformation cau even tol- 
erate such coarse fulminations, then the sooner it is 
extinct the better; and I, for one, being assured of this, 
would feel m3^self impelled by everj'thing I owe my fam- 
ily, my country, myself, and my Saviour, to aid in ridding 
the world of it, as of an immeasurable abomination. By 
what law of man or of God, written or unwritten, what 
law of gentlemanly civility, is one man authorized to 
denounce another as without the spirit of Christ, an ape, 
carnal, without devotion, etc., on account of a difference 
of opinion as to what is expedient in a comnuniity of 
which the denounced is a part — of which the denouncer 



ELDER BENJAMIN FRANKLIN. 411 

knows nothing? But I forbear. Finally, I am read}' and 
willing to discuss the subject of instrumental music in 
churches with any man who can discriminate between 
railing in bad grammar and Christian argumentation; but 
I am as fully resolved as any man can be to have nothing 
to do with * silly clap-trap.' 

«< Yours truly, 

'* L. L. PiNKERTON." 

Mr. Franklin promptly published the doctor's reply, 
and in commenting thereon said:* 

*' We heard that the church in Midway had an instru- 
ment in it probably a year ago, but heard again that it 
had been taken out, and supposed it to be still out. AVe 
found an instrument in another congregation a few weeks 
ago, and, by our request it did not sound a note in our 
hearing, nor did we see it afterwards. By several per- 
sons at this point, and several at other points, we were 
called out, and certainly did not intend to be personal, 
especially towards the Doctor. We have aimed for 



* Sixteen years later a book appeared entitled, " Life, Letters, and Ad- 
dresses of Dr. L. L. Pinkerton," John Shackleford, Jr., Editor- The follow- 
in<? is Mr. Franklin's editorial notice of the book : " We were acquainted 
with the subject of this volume for many years, some of the time quite inti- 
mately, as he conducted a Kentucky department in the Christian Age for a 
time, while we edited that sheet; and are also some acquainted with the 
author of the volume before us. Our relation to these men, and the relation 
they have sustained to the cause, and which one of them does still, led us to 
feel an interest in lookins; into the volume. We commenced at the first of it, 
without any decided purpose as to how much of it we would read. We put 
in an evening or two while recovering from our late illness, became inter- 
ested, and continued on till we read the whole of it. We do not know that it 
will inspire the same interest in other readers as it did in us, both on account 
of our acquaintance with both subject and author. To us it is a book of pro- 
found interest throughout. The letters of Dr. Pinkerton to members of his 
family, and to special friends, are fine specimens of letters, and would be 
read with interest by almost any one who can appreciate the beautiful, 
poetic and the emotional." 



412 THE LIFE AND TIMES OP 

several years to let him pass quietly without the slightest 
interruption from us. We do not wish to annoy him in 
the least, as we do not desire to make him unhappy in 
the least degree ; and ask him, if he possibly can, to for- 
give us grammatically/, logically, ironically, and every 
other way, and then rest assured that we do not mean him 
in any thing he may find in the Review ; or, if he does 
not I'ead it, and any one should call his attention to any 
thing we say, he may explain that he has assurance that 
it does not mean Mm. 

"As to any extra copies sent him, or any in his com- 
munity, we know nothing. We ordered no copies sent 
to any body in his vicinity, and did not write the article 
for any particular community, nor to fit any particular 
person. One thing is certain, and that is, if the instru- 
mental music had as happy an influence upon his *poor 
heart' as he appears to think, our article or something 
else has had a very different influence upon it since, jndg- 
ino^ from what he has written above. We wish the Doc- 
tor well, and think he will feel better after meditntion, 
reading the Scriptures, and pniyer. He does not do him- 
self justice in this article. He is a much better man than 
any one would suppose from this piece. By the way, we 
would rather let him have his plaything in the church 
tiian to have him so much out of sorts again. Will some 
one who understands ' English syntax,' ' logic,' * court- 
esy,' etc., discuss the merits of instrumental music in 
churches with the Doctor?" 

But sixteen years later the question had grown to be a 
ver}^ serious matter. The church in Charleston, Illinois, 
had introduced an organ, and those who were conscien- 
tionsly opposed to it desired to know what to do. Writ- 
ing very calmly, very temperately, and with great care in 
view of the gravity of the situation, he said : 



ELDER BENJAMIN FRANKLIN. 413 

*'Biit now, what are the brethren in Charleston, Illinois, 
opposed to the use of the organ in worship, to do? Here 
is the hard problem. How is this to be solved? We 
have not the room now for full advice ; but we will give a 
few words : 

'*1. Be guarded in language, in reference to those who 
precipitated the trouble. We regret one or two expres- 
sions in the article that appeared in onr columns a week 
or two back. We have no hard words for any one, nor 
personal feelings toward any, and can meet any of them 
and worship with them, when they shall be willing to 
meet and worship according to the Scriptures. Be careful, 
then, and not say anj^thing personal to wound the feelings 
of any, or you may find it in the way when the organ 
trouble may be removed. 

**2. Do not denounce anybody, nor pronounce anything 
severe on any one. Keep the lips from guile, and when 
cast down send up continual supplications to the Lord to 
open the way out. 

*'3. Be firm and decided in reference to the one thing 
— the requirement to submit to the use of the organ in 
worship. Tell all that you can not submit to it. 

"4. Do not decide to stay at home, and wait for some- 
thing to turn up, nor make it an excuse for going out of 
the church. 

*'5. Declare non-fellowship with no one ; say nothing 
about refusing fellowship, or leaving the church, or with- 
drawing from it. But deliberately and quietly meet in 
another place, and Avorship regularly according to the 
Scriptures. Attend to the breaking of the loaf, the apos- 
tles' teaching, prayers, praise and contribution. Worship 
in spirit and ia truth. Talk of no new church, 'second 
church,' nor anything of the kind. One hundred thou- 



414 THE LIFE AND TIMES OF 

sand disciples did not all meet to worship in one place iu 
Antioch, nor did two hundred thonsand all meet and wor- 
ship in one place in Rome. But the disciples, in the ag- 
gregate, in any one city, are the church, the body, or 
kingdom of Christ there, no matter how many places in 
that city thoy may have met in to worsliip. 

"6. Do not elect any overseers or deacons, but meet 
and worship, and let such brethren as have the gifts to do 
so, lead the devotions. 

*'Ifthe evil shall at any time be removed, there will 
then be notiiing in the way of all meeting and worshiping 
together. If the evil shall never be removed, your way 
will be clear to go on and build up the kingdom of God in 
the community, set the congregation in order according 
to Scripture." 



There are two facts indicative of the solid character of 
the Review after its first enlargement. JNIr. Franklin's 
theory of the paper was then cjirried into practice. About 
two columns were devoted to advertising. But in 1859, 
the proprietor announced that "no advertising a^fl7i?//>/7ce 
can be inserted, except a few business cards, advertise- 
ments of colleges, schools, books, etc., and even these at 
our discretion. No patent medicines, or anything of that 
sort, can be admitted at any j))- ice.'' This close personal 
su[)ervision of everything went far toward giving the pa- 
per its substantial reputation while he was able to do so. 

The other fact we tind in a list of contributors furnished 
by *'J. S., jr.," a person who was given to the making of 
such reports. It was published in the first number for 
1861. *'J. S., jr." says: 

" Bko. Franklin : You have an able body of writers 
and correspondents for the Review. With your permis- 



ELDER BENJAMIN FRANKLIN. 415 

sion, I will mention the following brethren and friends — 
some of them anthors of books, and others have been 
editors of papers — viz : Beardslee, Barclay, Bnrnet, 
Creath, Cox, Challen, Elley, I. Errett, B. F. Hall, Ken- 
drick, McGarvey, L. L. Pinkerton, Raines, John Rogers, 
Roc, Walter Scott, G. W. Rice, Fillmore, T. M. Allen, 
Archippns, Andronicus, Butler, Bartholomew, Bledsoe, 
Bauserman, Brooks, Doolittle, Dowling, Doyle, J. Errett, 
Eubank, Frame, Ford, J. Franklin, Goodloe, Goodrich, 
Grnbbs, Garraty, Gano, A. B. Green, W. H. G., Henry, 
C. D. H., Houston, Horner, Howard, Jourdan, Johnston, 
James, Jackson, Irvin, King, M. N. Lord, Lncas, Longan, 
Meng, A. E. Myers, Mitchell, D. T. Morgan, Major, 
Munnell, McFadin, McGinn, Mason, A. E. M., Miller, 
Norton, Prewett, W. Pinkerton, Pyatt, Philip, J. I. 
Rogers, W. C. Rogers, Rate, Rowe, R. C. Rice, G. W. 
Richardson, Roberts, Jer. Smith, B. H. Smith, B. K. 
Smith, Z. F. Smith, G. W, Smith, Sallee, Spragne, 
Speer, Sweeney, Tiers, Treat, J. Snoddy, J. N. Wright, 
U. Wright, Wilmott, Wilcox, Walker, AVinter, etc. Are 
not the above named correspondents, or a majority of 
them, sufficient to recommend any weekly among us as a 
people? If not, well may you despair of pleasing your 
voters for the incoming year. I intend no reflection on 
any one whose name is omitted in the foregoing, for I 
might swell the list to two or three hundred. 



I 

\ 



CHAPTER XIX. 



IT is impossible to make any regular report of Mr. 
Franklin's evangelical labors after the year 1856. 
Indeed, could it be done, the long chapters of details 
would have too much sameness to be interesting. He had 
no regular engagements, but traveled far and near, holding 
protracted meetings and debates continually. 

We have pre[)ared some notes of tlie years 1860 and 
1861, giving not all his journeyings,nor all the results ; but 
enough that the reader may form some conception of the 
immense labor performed by him for almost a quarter of 
a century. 

In January, 1860, he was in Missouri, and held a six- 
days' disctission with \V. M. Kush, a Methodist presiding 
elder, on baptism, justification by faith, and the influence 
of the Holy Spirit. An extended report of this discus- 
sion, by J. W. McGarvey, published in the Review, con- 
tains the following paragraph, which at once shows the 
secret of Mr. Franklin's power, and is full of suggestion 
to other preachers. Mr. McGarvey says ; 

*' I have never known a discussion on the action of 
baptism in which the usual affirmation of a negative was 
so clearly maintained; and I attribute Brother Franklin's 
trmmph chiefly to his close adherence to the English New 
Testament. He made it a question oi'-fact, rather than a 
question of philosophy ; aiming to determine what icas 
done in baptism, rather than what the word baptism sig- 
nifies. Hence, he was always within the range of the 
lUidcvstanding of his audience, and left his opponent but 



ELDER BENJAMIX FRANKLIN. 417 

little opportunity to hide his weakness by a show of 
learning." 

A paragraph in the Review mentions that the editor was 
in Portsmouth, Ohio, during part of the month of ^larch, 
and held a mectinsr resultinor in twelve additions to the 
church. At this place, two years before, he had held a 
discussion with S. M. Merrill, of the Methodist Episcopal 
Church, on fonr propositions — three on baptism and one 
on justification by faith. The debate was printed in the 
llevieic, in full, and afterwards published in four volumes, 
one on e;ich proposition. In his notes of the debate, Mr. 
Franklin gives two *' trophies," viz : '* 1. Mr. Merrill 
received a fine gold watch. 2. We remained one day 
after the debate, and, including three added before the 
debate began, we had twenty-eight additions to the 
church." 

After the meeting at Portsmouth he went to Wheeling, 
Virginia, and remained over two Sundays, baptizing fifteen 
persons. Thence he proceeded to Bethany, the home of 
Alexander Campbell and the location of the most famous 
college among the Disciples. It was his first visit to the 
place, and we are not surprised to find him approaching 
it with a feeling of profound reverence. But he was not 
so overcome as to lose the command of his own great 
powers. Very soon the students of the college were lis- 
tening with increasing interest to the unlettered preacher 
from the West. Thirtj'-two obeyed the Gospel, most of 
them students of the college. 

Returning from Bethany, he tarried at home but two or 
three days before setting out for Illinois. At Decatur he 
preached two weeks and baptized twenty-eight persons. 
In the midst of this meeting he held a public discussion 
with a Universalist preacher by the name of Buuu, 
19 



418 THE LIFE AND TIMES OF 

Before retiirnins: to his home, he went f)n to Cliillicothe, 
Missouri, and held a second discussion with Mr. Rush, on 
the same propositions debated at Trenton in January. A 
week's meeting, with twenty-five additions to the church, 
foUowed this discussion. A semi-annual meeting of the 
American Christian ^Missionary Society, at St. Louis, was 
included in this trip. 

He had but a day at home before going to attend a 
meeting of the Ohio State Missionary Society, at Belle- 
fontaine. 

The month of June was spent in Chirksville, Tennessee, 
and Hopkinsville and Madisonville, Kentucky. The result 
of the three meetings was sixty-eight additions. 

Three weeks of July were spent in Sherbourne Mills, 
and Sharpsburg, Kentucky. 

Early in August he went to Jacksonville, Illinois. This 
was the scene of the excitement produced by Walter 
S. Russell, one of the most prominent of the younger 
men who became enamored with the doctrine of '* a 
divinity within." Mr. Russell had divided the congrega- 
tion at Jacksonville, and led off a majority, with his new 
doctrines. It was observed that there was hope of over- 
coming the faction, and the visit was protracted two weeks 
bej'ond the original purpose, Mr. Franklin calling in a 
two weeks' meeting in Ohio to do so. He staid two 
weeks into September, holding two other meetings, each 
of a week's duration, and attending a session of the Illi- 
nois Missionary Society, The results of this trip are 
reported as seventy-five additions to the churches. 

The latter part of Septeml)er was spent in Princeton, 
Highland county, Ohio, where he baptized thirty-three 
persons. 

Including the second and thirci Sunda^^s in October, he 



ELDER BENJAMIN FllANKLtN. 419 

was in Rising Sun, Indiana, where eleven were added to 
the church. 

He returned home to attend the October Anniversary 
at Cincinnati. 

The hist week of October and first of November he was 
at Clintonville and Flatrock, Kentucky. 

Three Sundays in December he preached in Harrods- 
burg, Kentucky. John A. Williams was, at the time, 
conducting a very flouris^hing female seminary, known as 
** Daughters' College." The meeting resulted in eighty- 
four additions to the church, a large number of whom 
were the young ladies attending the school. 

In Jnne, 18G1, Mr. Franklin made his first visit to Can- 
ada, and attended a meeting at Eainham, in Western On- 
tario, between Lakes Erie and Ontario. It is the custom 
of the Disciples in this region to h(;ld an annual meeting 
in June, commonly called the "June meeting." liepre- 
sentatives of twelve or fifteen churches assemble with one 
of the churches, as agreed upon the previous year, and 
stay over Saturday, Sunday and Monday. A number 
from the adjacent part of New York usually attend. No 
*' business " of any kind is done. The meeting is wdiolly 
devoted to praise, exhortation and preaching. Some 
well-known preacher is called to take the lead in the 
preaching, and often stays to protract the meeting. INIr. 
Franklin was the preacher called on thi'* occasion, but only 
staid five da\s. This introduction to the people of tne 
** Dominion " was the beginning of a pleasant acquaint- 
ance which was kept up throughout the remainder of his 
life. 

In 1869 he made a twelve weeks' journe}^ commencing 
in June. His first stopping-place was at the annual meet- 
ing in the State of M.'ine. Thence he went to St. John, 



420 tHE LIFE AND TIMES OF 

New Brunswick, and staid one week. Of the church at 
this place he makes the following note: *' We learned 
that for thirty-five years there has not been a Lord's day 
on which the Lord's table has not been spread in the church 
in St. John." Passing thence by rail across the Southern 
part of New Brunswick, he reached the Strait of North- 
umberland. Crossing the strait by steamer, he landed at 
Summerside, Prince Edward's Island. Stopping only 
long enough to preach one or two discourses at this place 
and one other, he passed on to Charlottetown, the cai)ital 
city of the Island, where he held a protracted meeting. 

This was his farthest point from home ever reached in 
any of his journeyings. 

In 1874 he made a third trip to Canada, visiting Toronto 
and other points on Lake Ontario, and Stayner and Mea- 
ford on the Georgian Bay. He had appointments nearl^^ 
over the same gnmnd for twelve weeks' work in 1877, but 
being unable to fill them, sent his son in his place. 

We have simi)ly given these brief notes of a few of Mr. 
Fi'anklin's evangelical tours, to indicate the manner in 
which the last twenty-two years of his life as a preacher 
were occupied. It would be, if detailed, a history of 
tours to Canada, New York, Pennsylvania, Maryland, 
Virginia, Tennessee, Missouri, Kansas, Iowa, Wisconsin, 
Michigan, and all over Ohio, Indiana, Illinois and Ken- 
tucky, preaching, debating and writing wherever he went. 

AVe come now to detail the circumstanees of his last 
days and death, as fully as we can in the brief space left 
to us in the limits of this book. 

The general derangement of all kinds of business not 
connected with the progress of the great Civil War, and 
e.specially of moral and religious enterprises, the cutting 
ofl' the Southern mails, and the prejudical influence of the 



ELDER BENJAMIN FRANKLIN. 421 

charge of disloj'alty against its editor, had combined to 
greatly reduce the subscription lists of the Revieiv, and 
embarrass the business of the office. Mr. Franklin had 
traveled incessantly and preached with great energy 
throughout the fearfyl conflict; but he was constantly an- 
noyed and distressed to find, in almost every church he 
visited, an element of opposition to him, or at least sus- 
picion against him, leading many to give him a cold recep- 
tion. If he went North of the Ohio River, he found 
some persons industriously circulating the report that he 
was a "rebel sympathizer," and exciting every person 
whose prejudices could be excited in that way. If he 
went South, he encountered a prejudice equally strong 
against him, because he was a "northern radical." But 
everywhere, however, he found some, and generally a 
majority, of the members of the church agreed with him 
in his conviction that these political difl'erences ought not 
to distract the fellowship of brethren in Christ. The 
struggle that was thus continually going on kept him in a 
fever of anxiety which visibly affected his physical vigor. 
A careworn expression settled upon his face, and his hair 
turned prematurely gray. It is probable, although he 
afterwards rallied again, the foundation was then laid for 
afflictions which finally ended his life. 

Before the war was over, ultraism had spent its force, 
and the distraction which had everywhere prevailed 
throughout the country, began to give place to a more 
harmonious feeling, and a better understanding. The 
Review began immediately to realize the benefits of this 
improved condition of society, both in the decrease of op- 
position and in the increase of the number of subscribers. 
Thousands of old friends returned to its support, many of 
those who had opposed it, or looked with suspicion upon 



422 THE LIFE AND TIMES OF 

it, now admitting that the charges preferred against the 
editor were unfounded, and that the Review had pursued 
the proper course for a purely religious periodical to pur- 
sue. 

The Indiana Christian Home ^lissionary Society, in the 
Autumn of 1851, sent out Joiin B. New, a Avell-known 
preacher, resident in Indiannpolis, and one of the most 
distinguished of the pioneer preachers of Indiana, as an 
''Evangelist." From Mr. New's report of his labors, 
l^ublished in the Christian Record, and dated, * 'October 
6th, 1852," we make the following extract: 

"I entered upon my field of labor immediately after the 
close of the State meeting. At Pendleton we constituted 
a church of three members ; present number nineteen. At 
Anderson, in December, we enrolled a few names ; their 
present number is eleven. In April and May we made 
some exchanges with brother Daniel Franklin, by request. 
In June and July I gave fifteen discourses to a little church 
in the south-east coruer of Hamilton county, where we had 
five additions, and the church was much built up in the 
Lord. The first eight months I devoted most of my time 
in the towns of Pendleton, Huntsville, Anderson and 
Chesterfield, and their vicinities. Since that time I have 
been preaching in the county. Six miles south-west of 
Anderson, in tlune, I gave six discourses, and in July we 
constituted a church of five members. Their present 
number is thirty-four, and one of their number has begun 
to preach the word." 

All these places, except one, are in Madison county, 
Indiana, of which Anderson is the county town. This is 
the history of the planting of the "Church of Christ in 
Anderson." As has been before mentioned, Daniel Frank- 
lin had planted several churches in the northern part of the 



ELDER BENJAMIN FRANKLIN. 423 

county ; and they were at this time in a flourishing condi- 
tion. But from Anderson southward, excepting the vicin- 
ity of the White Chapel Church, other parties seemed to 
feel that they had rights by pre-emption, and opposition 
to the progress of the Disciples was very determined. 
But John B. New and Love H. Jameson, then in their full 
vigor, held constantly all that had been gained, and made 
steady advances. 

In 1861, the church in Anderson had grown strong 
enough to undertake the building of a meeting-house. 
In this undertaking they were very greatly assisted by a 
gentleman,* yet a resident of Anderson, but who was not 
a member of the church. About the time of the com- 
pletion of the meeting-house, Benjamin Franklin was 
called to Anderson and preached a series of discourses, 
which resulted in doubling the membership of the church. 
The church, now provided with a good meeting-house, 
conceived the plan of having a resident preacher among 
them. Arrangements were made to that effect, and in 
June, 1862, Joseph Franklin moved from Covington, Ken- 
tucky, to Anderson. 

In his constant labors as a travelling evangelist, Ben- 
jamin Franklin was fully four-fifths of his time away 
from home. His wife was never fully satisfied to live in 



*Mr. Frederick Brounenberg has never yet been more than "almost per- 
suaded to be a Christian." But he was an invaUjable friend of the church, 
especially in the days of its weakness, giving liberally of his means, and 
spending much lime in collecting money and materials to build the meeting- 
house. His wife was a member of the church, and his sympathies always in- 
clining to the w^eaker party, he joined heartily with the church, during the 
days of its feebleness, in everything except obedience to the Gospel. Ilis 
aid and valuable counsel were also freely given in making the necessary ar- 
rangements for the residence in Anderson of both Benjamin Franklin and 
his son. Although the crooked course of human events has since produced 
a partial estrangement, his kiftdQegs was never forgotten by either* 



424 THE LIFE AND TIMES OF 

the city, and a removal to the country was decided upon. 
Influenced by the co-.isideration of having their married 
children as near to them as possible, Anderson was se- 
lected as their future home, and in the Spring of 1864, 
they removed to that place. The business of the Reviev) 
office was not in any way affected by this change ; for all 
the office work was, and had been for several years, under 
the supervision of Mr. Rice. 

A residence in the town of Anderson* was purchased in 
which the fjimily resided for several years. In a short 
time a small farm, nearly a mile from the town, was ad- 
ded to his possessions. He afterward sold his town prop- 
erty and removed to his farm. Ninety acres of this farm 
was the only property ow^ned by him at his death. An 
amount about equal to the value of this fiirm had been 
distributed among his children. 

The idea of publishing a volume of sermons was con- 
ceived as a means of helping the 7?eyie2/; out of the depres- 
sion brought upon it by the Civil War. The work was 
completed within two years froni the time it was begun, 
and the "Gospel Preacher" was advertised as on sale in 
the Review office. This book contained twenty sermons, 
and comprised the best of the discourses preached by 
Benjamin Franklin in his protracted meetings. The gen- 
eral drift of the series was for the enlightenment of sin- 
ners, and to show the errors of denomiuationalism. The 



♦ Anderson was the name of an Indian village on the south bank of White 
River, thirty-six miles north-east of Indianapolis. It was ruled by a Delaware 
chief named Anderson, and from whom it took its name. A settlement of 
white people was made in 1820, and Andersontown was incorporated in 1838. 
Ten years later, by Legislative enactment, the name was contracted to An- 
derson. At the time of Mr. Franklin's removal to the place there were about 
two thousand inhabitants. It was incorporated as a city in 1865. The popu- 
Ju;iun is now (1879) between five and six thousand. 



I-LDER BENJAMIN FRANKLIN. 425 

desire of the thoiisauds who had been edified and enter- 
tained by these sermons, to have them in a more perma- 
nent form, made a great demand for them and the book 
had an immense sale. It has indeed, been a constant 
source of revenue to the Review office since its first ap- 
pearance. 

There are very few preachers who would undertake to 
produce such a work in two years, and keep up, at the 
same time, regular engagements in preaching. But the 
author was constantly engaged in protracted meetings, and 
abated naught of his editorial work during the writing of 
these sermons. 

Such tremendous energy will soon wear out any human 
being. From the time of the completion of this book Mr. 
Franklin showed increasing symptoms of the diseases in- 
cident to a man who has been over-worked. 

The era of prosperity that folhj wed after the close of the 
War had been such a relief, that Mr. Franklin rallied, ap- 
parently as strong as ever, but not really so. He seemed 
capable of as much work as ever when he felt well, but 
was suscepiil)le of more frequent and violent attacks of 
disease than he had previously been. This was especially 
the case with him after he had written the first volume of 
sermons. A severe attack of pneumonia disabled him so 
that he was compelled to leave off preaching for some six 
months. It was thought then that his labors as a preacher 
were ended. But the tremendous constitution with which 
nature had blessed him made one more effort to rally. lie 
thought he was better, that he would soon be well as ever, 
and ventured out again. For some years he continued to 
go, but was distressed by a constant cough and expectora- 
tion, that was gradually consuming ihe remainder of his 
life-forces. 



426 r^E lA^^ AND TIMES OF » 

When the panic of 1873 fell upon the country, and finan- 
cial distress, scarcely less severe than that of the first two 
years of the War, prevailed, the circulation of the Review 
was again threatened, and did, indeed, fall ofi" considera- 
bly. Mr. Franklin was again troubled by his surroundings. 
The dissensions among the Disciples operated very unfa- 
vorably upon his mind. He began to fear that the 
churches would be entirely carried away by innovations 
upon the purity of the worship. Hundreds of public men 
were alarmed in the same way by the threatening aspect 
of affairs, and in their anxiety turned to him and to his 
Review as the only influence that could possibly stay the 
tide of innovation. 

He had so far yielded to the entreaties of intimate 
friends, and especially of his family, as to relieve himself 
of financial responsibility by selling his interest in the 
Review, But this did not bring so much relief as his 
family hoped for. His failiiig health rendered it impossi- 
ble for him to comply with all the terms of his contract, 
and his income was very much reduced. This interfered 
with some plans he had formed for assisting his children, 
and was a source of additional anxiety to his mind. From 
abroad there came a steady stream of correspondence, 
complaining of the inroads made by the "progressives," 
and appealing to him to *'cry aloud and spare not." The 
** Old Reliable," as they fondly called the Revieiv, was to 
them the only hope of the advocates of "the ancient or- 
der" and of the pure worship. 

Twice in his life did Benjamin Franklin demonstrate 
that he was not actuated bj^ the hope of financial gain. 
When he refused to admit the discussion of the slavery 
question into his paper, some said that he was contriving 
how to save his southern subscribers. But ere that ques- 



ELDER BENJAMIN FRANKLIN. 427 

tion was fully upon him lie saw clearly that he would lose 
more in the north than he would save in the south, and 
predicted that the periodicals opposed to the discussion 
would gain upon the Review — a result which followed. 
Again, when the discussion turned upon instrumental 
music in the worship, and other similar measures for mak- 
ing the churches places of popular resort, he saw clearly 
that the influences of social life, often more powerful than 
the gospel, were against him, and that he was on the un- 
popular and unprofitable side. Sometimes he would be 
hopeful and express his opinion that * 'progression" was 
on the wane. Then he would receive letters from preach- 
ers and seniors whom he had long known, that the popu- 
lar crowd had gained the ascendancy in their neighbor- 
hoods, and that they had been elbowed out of the way to 
make room for an organ and for a young pastor who was 
in favor of all measures that would popularize the 
churches. Such news became more frequent, until his 
heart sank within him, and he came to fear that the new 
measures would generally prevail, and that the Review 
and its friends would be overpowered. But he always 
said, "whether popular or unpopular, when a thing is 
right, it must be adhered to," and therefore he went on, 
turnino^ neither to the ri^-ht nor to the left from the con- 
victions in which his mind had been fixed. 

He saw, without a shade of doubt as to the truth of 
his conclusions, or a thought of abandoning them, the men 
opposed to him occupying the best places, and the oppo- 
sition periodicals becoming permanently established. 
Indeed, he finally seized upon these ciicunistances as 
additional evidences that he was right. The faith, chas- 
tity, and self-denial required by the Gospel never could 
be popular, and the pure qhuich never could be a popular 
church. 



428 THE LIFE AND TIMES OF 

Still, notwithstanding the strength of his convictions, 
the steach^ progress of the changes in the churches gave 
him great distress. And when he saw the more popular 
views prevailing in his own congregation at home, where 
the entire force of the public instruction and exhortation 
had always been against them, he was ready to despair. 
Two or three suppers to raise monej^ for the church were 
given at private houses. The Sunday-school was impa- 
tient of the oversight of the Church, and, claiming the 
right to organize and run itself, man\^ of the 3'oung peo- 
ple were clamoring for an organ, at least in the Sunday- 
school, and some good singers refused to sing because 
there was no organ. These circumstances undoubtedly 
weighed heavily upon his mind, and favored the progress 
of the diseases under which he was rapidly sinking. 

It was not widely known that he was so nearly ex- 
hausted, else, surely his friends might have spared him 
in some degi-ee. \^'hen his vocal organs had failed so far 
that he could speak but little, he seemed to concentrate 
all the remainder of his nervous force upon his editorials. 
His writings did not, therefore, indicate, to those who only- 
judged him by these, how nearly he stood upon the vei'ge 
of the tomb. He was uroentlv entreated bv those nearest 
to him to abandon his editorial work as early as 1876. 
He was, at times, almost persuaded to do so. But the 
force of long-established habits, and the appeals from 
abroad to hold on to the Review, prevailed. 

His contract with the publishers, after he sold out the 
Review, called not onh^ for editorial work, but claimed 
for them the ownershi[) of such books as he might write. 
Under this contract he produced the " Gospel Preacher, 
Vol. H," and tried to write a Commentary. An Auto- 
Biography was talked of, but he never had the strength 
to undertake this task. 



ELDER BENJAMIN FRANKLIN. 429 

**The Gospel Preacher, Vol. II," contained twentj-one 
sermons. These discourses were intended to comprehend 
the chief matters involved in the edification of the Disci- 
ples. They treated especially of the things involved in the 
discussion on "progress." If the labor of writing the for- 
mer volume was an indiscretion in a man having already so 
much work in hand, the latter undertaken when he had as 
much on hand as ever, and when his body was racked by 
disease, may be regarded as "a sin against nature." He 
was admonished and entreated not to undertake it. But 
he said he wanted to preach after he -was dead. And so 
he does. ^^Bj it, he, being dead, yet speaketh." When 
he came to realize the effect upon himself, he took comfort 
in the good the book would accomplish. 

In the month of October, 1876, Mr. Franklin was 
preaching at the White Oak Pond Church, near Rich- 
mond, Kentucky. For a week he kept on, with constant- 
ly failing strength, but increasing interest in the meeting. 
He ventured to deliver one discourse after he knew that 
he was in danger of serious sickness. This was on Satur- 
day night. Sunday he was not able to go to the meeting. 
Monday evening he went with Newland Jones to Rich- 
mond, and stopped at the residence of J. P. Simmons, 
intendmg after resting a day or two to take the train for 
home. But he was in a worse condition than he sup- 
posed, as the following extract from his editorial account 
of the trip will show^ : 

** Instead of starting for home, we were attacked by 
'pneumonia^ and confined for three weeks. Here Bro. 
Simmons and his noble wife cared for us with all the pa- 
tience and endurance possible. We could not have been 
cared for more tenderly. Truly, we are under lasting 
obligations to these kind friends. Besides these, we are 



430 TUE LIFE AND TIMES OF 

under many obligations to Brethren Williani Crutcher, 
Silas Greene, S. Parks, Louis Francis, White, and otliers 
who staid with us and cared for us of nights. 

"We had also the attention of Dr. B. F. Hart, a skillfnl 
and well-qualified phj^sician, who certainly comprehended 
tlie case well, and did a noble part for us. The attentions 
of brethren were such, that owing to our prostration of 
nerves, many were not permitted to see us. Through 
these kind ministrations, and the continual care of our 
blessed Father, we have been brought safely through, and 
on Monday after the second Sunday in November (13) we 
made our way home, and now find ourself in an encour- 
aging condition, and at our desk. Through one more 
trial we have thus safely been brought on our way, and 
we have reason to join with eJob in exclaiming ; * Blessed 
be the name of the Lord.' " 

Although in such a really dangerous condition, he sus- 
tained himself by sheer force of will, and almost daily, 
with his own hand, penned a postal-card to his funily. 
He was watched day and night by sym[)athizing friends, 
who understood his condition better than he did himself. 
Fearful of alarming his fomily, he allowed no communica- 
tion sent to them except those written by himself. They 
were therefore unadvised of his situation until the danger 
was over, and, although several times on the point of 
sending some messenger after him, deferred it from day 
to day, until finally he recovered sufiiciently to return 
home alone. 

But he had finished his work as a preacher, and had be- 
fore him tAVO years of lingering between life and death. 
He was very feeble all w^inter. It was only on the mild- 
est days that he would venture out to attend even the 
morning meetings at home. lu February he began to 



ELDER BENJAMIN FRANKLIN. 43 1 

fail, and grew so feeble that for several weeks he never 
went abroad. For over a month he was unable to write. 
The fiimily and his physician gave him up, and concluded 
that he had but few days longer to remain on earth. He 
fell into a languor, and seemed to be waiting for the ex- 
pected final summons ; but as settled weather came on he 
rallied enough to continue to write, and in some measure 
to enjoy life. 

The nature of the diseases, which had now taken fatal 
hold upon his vitals, puzzled physicians who saw him but 
occasionally. He was for some years persuaded that he 
had asthma; later he called it ^' catarrh of the head and 
lungs," and finally it was supposed he had " heart dis- 
ease." His family physician, who had watched the pro- 
gress of his diseases for several years, recognized the fact 
that his throat, heart, lungs and stomach were all afiected. 
His position while writing was unfavorable to all these 
organs. He stooped in the shoulders, and thus cramped 
all the vital organs. For several years he almost invaria- 
bly spent the entire forenoon in writing. He would go 
immediately from the breakfast-table to the writing-table 
and sit in the cramped attitude described until noon. 
Imperfect digestion was necessarily the result, and as ear- 
ly as 1860 he showed some symptoms of dyspepsia. To- 
ward the end of his life it was observed that when he ate 
moderately of food easily digested he was comfortable ; 
but the least over-eating, or eating of food not suited to 
his condition, gave him distress in the stomach, and im- 
mediately the heart, stomach, lungs, throat and nasal 
passages were excited. The conclusion seems inevitable 
that, of all his complication of diseases, dyspepsia was 
the basis. When the final breaking-down came, it seemed 
that the heart-forces had been all completely exhausted. 



432 . THE LIFE AND TIMES OF 

In his last hours he complained only of distress in the 
region of the heart, and the word went abroad that he 
died of heart-disease. 

As his real condition while sick at Richmond, Ky., was 
not made known to his family, so the winter following, 
the readers of the Review were not informed that its edi- 
tor was liable to fall at any hour. He could not be idle, 
nor could he for some months admit that he was disabled. 
By all parties interested he was advised and entreated to 
abandon any attempt to preach. In November he alluded 
to this advice and said : 

*' This advice we have resolved to take, so far as the 
present winter is concerned. But we were not made to be 
idle. We intend keeping an eye on the Review^ and 
making it tell every week. AYe have 'gone into winter 
quarters,' but not to slumber." 

When the report of his serious illness had gone abroad, 
he wrote : 

*' We have not, until this issue, mentioned our sick- 
ness in the Review. But the Apostolic Times gave a 
kind notice of it, and, a week later, a further notice that 
we were * much better,' and the word spread. Dr. Rich- 
ardson had recently died, and then Bro. Gains, from 
among our old men, and much anxiety was manifested by 
our friends in all directions. We are truly thankful to 
know that w^e have such a place in the hearts of tiie true 
Israel of God. Paul said the Lord had mercy on him in 
sparing a sick brother. Our most gracious and merciful 
Father has heard the prayers of the thousands who have 
called on him in our behalf, not simply for our sake, or 
the love tliey have for us; but for Ids sake who died for 
us, and for Jiis cause, in which we serve him in the Gos- 
pel of his dear Sou, 



ELDER BENJAMIN ERANKLIN. 433 

** In our illness we tried to be composed, and resigned 
to the Divine Will. We were ready, if his call was to 
live or to die, as we think those with us will testify. We 
have accepted it all at his hand as wise, benevolent and 
good. We have waited for him to work out his gracious 
purpose. He has been pleased to rise up and restore us 
to our home once more. We take it that he has some- 
thing more yet for us to sutfer and to do. So far as we 
can see we are now as likeh^ to be able for service as we 
have been any time in the eight years past ; and our af- 
fliction has only deepened every impression we had of 
the importance of the work." 

The partial restoration renewed his hope, and he began 
to talk of getting well again and going out to preach. All 
the summer and autumn of 1877 he remained at home, 
still hoping to be well enough to go abroad soon. His 
hope was so strong that he kept up regular appointments, 
arrans^ino^ that his son should go with him to care for him 
if he should fall sick, and to perform the principal part 
of the labor of preaching. Three months in Canada, and 
three months in Kentucky, the son went alone to preach 
to sadly disappointed congregations. The last of these 
appointments was in Cloverdale, Indiana. This was near 
home, and he felt so well that he went to this meeting and 
ventured to talk a little at the conclusion of each assemb- 
linjr. Thence he retured home and *' went into winter 
quarters again." In March, 1878, he went to Newcastle, 
Indiana, but only preached on Snndaj^ In the latter 
part of April lie went to Shoals, Martin county, Indiana, 
where he staid over three Sundays. Thence he went to 
Bloomington, where he staid other three Sundays. Dur- 
ing this trip he preached once each day. In June he went 
to North Middletown, Kentucky, to deliver an address 



434 THE LIFE AND TIMES OF 5 

before the ** Kentucky Classical and Business College.* '* 
Four weeks, including the latter p:irt of July and first of 
August, he was at Middletown, Jefferson County, and 
with the Floyd and Chestnut Street Cluirch, Louisville, 
Kentucky. Of his last tour abroad, we have no record, 
and memory recalls only the fact that it was to some point 
in Ohio, and that on his return he was compelled to ride 
several miles in a buggy through a cold and drizzling rain. 
On his arrival home it was only by the utmost care that 
he was saved from another attack of pneumonia. A con- 
finement of nearly three weeks had nearly persuaded him 
to abandon any idoa of going from home again during the 
fall and winter. But as he grew a little better again, and 
the weather seemed to be settled and pleasant, he ar- 
ranged to visit his two sons at Indianapolis on the 23d of 
October, and to go from there to Glenwood, Rush county, 
to visit his daughter. It was expected that while in Rush 
county he would be present and join in the exercises of 
a general meetino^ at Ben Davis Creek Church. 

As the time to start upon this visit drew near, his spir- 
its became more buoyant. So encouraging were the symp- 
toms that his family thought he was really improving. 
He ate regularly and slept well, and his writing was done 
with orreat ease. In the mornino^ of the 22d dav of Octo- 
ber, 1878, he took a long walk upon his farm. Returning 
about nine o'clock he said to his wife: "Mother, I feel 
very much better to-day, and I ho[)e I shall yet get well." 
He then seated himself at the table and wrote some two 
or three hours. When called to dinner, he ate heartily, 
and still talked of how well he felt. After dinner he lay 

♦While at North Middletown, some persons enumerated two hundred and 
thirty additions at live protracted m^etin^s, held by Mr. Franklin at that 
J. luce. 



ELDER BENJAMIN ERANKLIN. 435 

down for his customary sleep. He slept somewhat longer 
than usual and attracted attention by his labored breath- 
ing. At two o'clock he awakened and sat up in a chair, 
but seemed very dull, as if he were hardly awake. After 
a time he began to show symptoms of distress, and com- 
plained of heaviness, "as if a fifty-pound weight lay on 
his heart." His wife was the only other person in the 
room at this time. She soon saw that something very un- 
usual w^as the matter, and called their daughter from 
another part of the house. VYhen she came to him he was 
gasping for breath. She made an attempt to rub his side 
with a view to restoring the circulation, but he said: 
* 'Don't trouble me ; my time has come." She now be- 
came seriously alarmed and summoning her husband,* a 
messenger was dispatched to call a physician and to notify 
the other members of the fiimily resident in Anderson. 
The physician came within an hour, but Mr. Franklin 
was too far gone to swallow, and nothing could be done 
for him. 

His last words w^ere spoken to his wife: ''Mother, I 
am sorry to have to leave you." Leaning back in the 
arm chair in which he had been sitting from the time when 
he arose after his sleep, and with his eyes fixed on the 
companion who had shared all his joys and his sorrows for 
forty-five years, his breathing grew shorter and shorter, 
until it could not be observed that he breathed at all. 

About 5 o'clock in the afternoon of October 22d, 1878, 
it became evident to the loving eyes fixed upon him, but 
nearly blinded by their tears, that Benjamin Franklin 
was dead. 



* Mr. Franklin and his wife were boarding at this time with their daughter, 
Martha, and her husband, Mr. James M. Pluramer. 



436 THE LIFE AND TIMES OF FRANKLIN. 

**Blessed are the dead who die in the Lord from hence- 
forth : Yea, saith the Spirit, for they shall rest from their 
labors ; and their works do follow them." 

The telegraph carried the news to the morning papers 
of Indian.ipolis, Cincinnati, Chicago and St. Louis, and 
summoned his children to the burial. All his children 
were present and all their companions save one. His 
brothers, Daniel and David Franklin, were present. The 
day following his death, after brief religious devotions at 
the residence, conducted by W. W. Witmer, who was 
preaching for the Church in Anderson, his bodj^ was laid 
away in the Anderson cemetery to await the resurrection 
of the just. 



CHAPTER XX. 

^ijREACHIXG the Gospel is pre-eminently the grandest 
I and noblest calling on earth. It is presumed that 
the man who preaches the Gospel is, in fact, himself 
a man of God ; th;it he believes and practices what he 
preaches ; that he is, in life and character, a living illus- 
tration and exemplification of the fullness, richness and 
blessedness of the Gospel of Christ. 

The subject of these lines practiced what he preached. 
He was not simply a Christian in theor}^ but also in prac- 
tice. A correct theory, united to a perfect practice, makes 
perfect. No man is absolutely perfect, either in theory 
or practice. " To err is human.*' But it wiU not be 
doubted by those who knew the distinguished preacher of 
whom we write, that he was as nearly perfect, both in 
theory and practice, as it is possible for a mortal man to 
be. His every-day piety, constant humility and devotion 
— his long and eventful life of toil and sacrifice, attest the 
fact that he l)elieved, from the. profoundest depths of his 
soul, the Heavenly message he proclaimed. 

Character ha^ much to do with the power and useful- 
ness of any public man. A preacher without Christian 
character is shorn of half his power before he enters the 
public stand. A bad man may speak the truth, but as the 
fountain from whence it proceeds is corrupt, the stream 
also will be adjudged corrupt. *' Murder will out," and 
no man can hide the deceit of his own heart. 

The character of Benj. Franklin had much to do with 
his usefulness in life. He showed his faith by his works. 



438 THE LIFE AND TIMES OP 

An ungodly life is inconsistent with the Christian profes- 
sion, and is, in eveiy respect, ruinous to the prospects and 
success of a Christian minister. The scholarship, elo-|fc"' 
quence and fluency of a preacher will be but poorly appre- 
ciated when it is known that his character is bad. No 
preacher can exhibit that earnestness and power of heart 
necessary to move the people in the direction of holiness 
and piety, who is not truly and deeply devoted to the 
pure and undefiled religion of Jesus Christ. Honor, 
truth, love, meekness and simplicity, unite in the tii:ir;ic- 
ter we are attempting to portray. The power of these 
heavenly virtues shone like the brilliancy of the no(»n- 
day sun in both his private and public life. He trans- 
feiTcd his faith to others by the impress of his own mind 
and heart. He believed, and therefore spoke. " Like 
begets like." His faith was an inspiration wherever he 
was known, and his name a synon3'm for fidelity and 
truthfulness. Tlie people heard him with profound in- 
terest, because they believed him to be an honest man; 
and just what he seemed to be. 

One great source of his wonderful power was his self- 
consciousness of the purity of his purpose and rectitude 
of his conduct. 

The loudest and most effective preaching is in the life 
and conduct of the preacher. In this way the humblest 
disciple of Jesus may preach most eloquently and power- 
fully. 

The Christian character of Benj. Franklin was without 
a blemish, and was unimpeachable. Not one of his many 
opposers ever assailed his good name. They did often 
object to his principles, but never argued that he should 
not be heard because he was a bad man. His chiiracter 
was simply invulnerable, and was in itself a strong bill- 



ELDER BENJAMIN FRANKLIN. 439 

wark of defense. If the reader desires to know one of 
the secrets of his wonderful success as a preacher, he will 
find it in the pitvity of his life and character. 

The personal appearance of a preacher has much to do 
with his success and usefulness. It has even been said 
by men of sense that there is a sort of magnetism in the 
person and presence of some men. Whether this influ- 
ence is of the soul or the body, or of both, is a question 
for the philosopher. The animal nature may be greatly 
excited through mental processes. Those men who are 
supposed to possess a great degree of animal mngnetism, 
as a rule, are men of great mental power. Such men are 
not always highly educated, but are always men of some 
remarkable mental traits and endowments. A fool has 
never been known to exhibit much animal mngnetism or 
any other kind of controlling influence over a promiscuous 
audience. The body is but the implement of the soul ; 
the medium of its communication with the outer world. 
The body with its various functions is the exponent of 
the spirit within. 

Great men, as a rule, possess strong and powerful 
physical functions. *'A sound mind in a sound body" 
is an accepted proverb. No man can be a great success 
as a preacher who possesses a weak and diseased body. 
Such a man is not able to perform either the mental or 
the physical labor required of a preacher. He will often 
exhibit both mental and physical weakness, and many of 
his eff'orts will prove failures. 

That preacher is truly blessed who possesses strong 
mental traits and powers, incased in a vigorous and 
soundly developed body. That man is to be pitied who 
possesses a brilliant mind with no other support than a 
>veak and diseased bod^. 



440 THE LIFE AND TIMES OP 

The subject of these remarks was greatly blessed i 
the possession of a strong, well-rounded and perfectly 
developed physical system. The immense labor he per- 
formed, both mental and physical, during a period of tifty 
3'ears, is the proof of this statement. In personal ap- 
pearance he was commanding and agreeable — Six feet 
(nearly) in height, with a frame well-rounded and pro- 
portioned, erect and stately. His face was large and his 
features bold. The expression of his countenance was 
often pleasing and never repulsive. During his best and 
most happy efforts his face would glow with smiles and 
expressions of pleasure. 

His eye (a mild blue) though not large, was full of 
expression and power. He stood erect and dignified be- 
fore his audience, and gazed upon them with such an 
expression of countenance as indicated the profound 
interest he felt for the souls of men. He frequently 
moved with natural grace and ease from one side of the 
rostrum to the other, speaking in the meantime in a 
manner to be perfectly understood. There is wonderful 
power to please and to charm in '* the human form di- 
vine.'* Very many preachers confine their bodies to a 
very small space behind a massive pulpit arrangement, 
and thus lose the power and influence the body would 
exert if its shackles were taken off. Too frequent and 
unnatural movements should be scrupulously avoided, but 
natural, giaceful, and easy movements should be culti- 
vated, as they express the earnestness and pathos of the 
soul. 

Benjamin Franklin possessed wonderful power over an 
audience, as indicated by the vast numbers that flocked 
to hear him ; hence it is well to consider the sources of 
\i\ri power. When in his prime, his grand ^nd stately 



^i 



ELDER BENJAMIN FRANKLIN. 441 

body swayed to and fro as if keeping time to the mnsic 
of his heavenly and God-given ntterances, fixing the at- 
tention and giving emphasis and expression to the soul- 
stirring sentiments of a heart burdened and overflowing 
with a message of truth and love. His movements often 
defied the established rules of oratory and 3'et were pleas- 
inor and illustrative in a hif^fh do^^ree. He trained himself 
in his own school of oratory, and hence was his own mas- 
ter. He was one of nature's orators, and those of any 
other class or school are not orators at all, but simply imi- 
tators and declaimers. So momentous were his themes, 
and so skillful and masterly was his treatment of them, 
that the hearers looked upon his bodily movements as but 
incidental expressions of sentiment and pathos. They 
were regarded as the necessary exponents of the great 
truths he uttered. 

His gestures were few indeed. He had one particular 
gesticulation which consisted in the uplifting of the right 
hand closed, with the first finger projecting, which was 
brought down in a circle to the front of the body, just at 
the instant that a strong and powerful argument was com- 
pleted. The efi'ect was often wonderful, and would re- 
mind one of the heavy stroke of a hammer in the clinch- 
ing of a nail, though perfectly noiseless. His voice 
produced the sound while his hand made the stroke. 

His voice for many years was very fine, round and full. 
It was not to say musical, yet in every way pleasant to 
the hearer. The body of his sermons was delivered in a 
conversational tone, but at times he would come down 
with an emphasis equal to that of a thunder-bolt. He 
would at times appear as meek as a lamb, and then sud- 
denly, when occasion would require, would exhil)it the 

prowess and power of the Jion, His voice would gen* 

20 



442 THE LIFE AND TIMES OP 

erally ascend and descend the notes of the scale, and 
each note and intonation was exactly suited to the senti- 
ment uttered. He evidently spoke with great ease and 
comfort to himself, and was a perfect muster of his vocal 
organs. 

His manner of treating a subject was his own, and 
hence was peculiar to himself. He was no imitator, but 
a model for that class of men. He chose his own point 
or points of destination, mapped out his own course and 
pursued it in his own way. He never attempted the dis- 
cussion of a subject that he w^as confident he did not un- 
derstand. His notion w^as that a mun must first himself 
thoroughly understand a subject before he is competent 
to teach others. He therefore ahva3's had some impor- 
tant matter well matured in his own mind before he at- 
tempted to speak. His object w^as to understand matters 
correctly and to get others to understand them as he did. 
He was accustomed to sa^^ that ** if two or more persons 
understand any matter right, they all have the same un- 
derstanding of it." He always had a point before him, 
some important matter to be settled, and hence did not 
speak 9t random. He confined himself strictly to the sub- 
ject under discussion, and scrupulously avoided any de- 
partures from the matter in hand. His sermons were 
not made up of a single continuous thread drawn out in- 
definitely — but were made up of distinct and separate 
parts fitly jointed together. He would make an argument 
and establish a given point, and then proceed to the next 
in order, and so on, until his sermon was completed. His 
sermons were, therefore, made up of a succession of log- 
ical points, logically arranged, making up a strong chain 
of connections not easily broken. He was remarkably 
successful in makin<^ himself understood. He could dis- 



ELDER BENJAMIN ERANKLIN. 443 

CUSS the most profound and intriciite matters in the use of 
the sim[)lest terms, as if in the hmguage of a child. On 
account of his great simplicity of speech and manner, 
some persons who had not been properly educated 
tiiouo'lit that he Avas without learniiio:, never havins; learn- 
ed the important lesson that it requiies the greatest mind 
to reduce a matter of difficulty to simplicity, and to set 
it forth in simple forms of speech. Benjamin Franklin 
was master of the art of simplicity as a preacher. There 
is wonderful power in simplicity, and this power he con- 
trolled with a master hand. Little children and uneducat- 
ed people would sit at his feet when he was discussing 
great subjects, and understand every word that he ntter- 
ed. This accounts for the foct that he became the great 
commoner among the disciples. He was the chosen rep- 
resentative of the masses. They clamored for him. 
They could understand him and he understood them — 
their feelings and their wants. They had all confidence 
in him as tlieir man^ their chosen representative. He 
plead in his preaching the cause of the common jieople. 
He was in sympathy with them and was the especial 
friend and advocate of the poor and oppressed. His ap- 
peals were to the good sense of the peo})le, to their con- 
victions of justice and truth. He had iniplicit confidence 
in the judgment of the people when fairly made up. 

He believed that the great body of the people were 
honest, and that they would accept the truth when fairly 
and fully presented. He, therefore, during his entire 
ministerial career, labored earnestly and faithfully with 
the commou people to convince them of the truth as it is 
in Jesus, and succeeded in turning many thousands to the 
Lord of hosts. 

His manner was boldly affirmative, and decidedly noga- 



444 The life and times of 

tive. He fearlessly affirmed what he believed to be true 
(that which God had revealed as true), and never failed 
to give the reasons for his belief; but at the same time 
denied error, and exposed it in all its hideous forms. He 
was very successful in contrasting truth with error. 

He could transform himself into any character that 
he might select. He could play the part of a sectarian 
clergyman to perfection. He could state the position of 
the sects with more clearness than they themselves were 
accustomed to do. He could argue their side of any 
question as satisfactorily as if a Bishop had performed the 
task. His method of contrasting truth with error was 
colloquial. He would argue on the side of his opponent 
until he had his case fairly presented, and then he would 
return to his chosen stand on the Bible and the Bible 
alone, thus makinsf the most tellinor and strikinor con- 
trasts between truth and error. His colloquial manner 
was wonderfully impressive. His logic was of the most 
natural and telling character. His conclusions were so 
near to his premises that no confusion could pervade the 
mind of the hearer. His logic was like that of a child's 
— was simply axiomatic. He adopted admitted principles 
of reasonins:, and his losric was that of common sense. 
His object seemed to be to present a matter so as to strike 
the common sense of the hearer favorably ; and having 
thus opened the way, he would produce divine testimony 
in proof of his position. 

The main body of his matter was Scripture. All else 
but Scripture that entered into his sermons was regarded 
by him as incidental and illustrative. He was perfectly 
familiar with the Bible— with both the Old and New Tes- 
tament. He did not claim, nor can any man claim, to 
understand every part of the Bible perfectly. He claimed 



i 



ELDER BENJAMIN FRANKLIN. 445 

to understand every part of the Divine Eevelation that 
involves the duty and responsibility of man ; and tliat all 
matters of duty were plainly revealed— that these were 
the matters that should most interest his hearers. But 
few men, if any, understood better than he the relation 
the old covenant sustains to the new, and could explain 
as satisfactorily that relation. 

He accepted the Bible as a divine revelation from first 
to last, when fairly translated. He accepted it as a per- 
fectly harmonious and comprehensive whole. He be- 
lieved the Gospel to be the power of God unto salvation. 
He believed he could save men by preaching " the truth, 
the whole truth, and nothing but the truth." He believed 
he could succeed in the use of Heaven-ordained means 
and instrumentalities, and he did succeed. His faith was 
strengthened by every effort, as every effort was a success. 
Having once discovered the truth, and God's plan of jus- 
tification, he adopted it for life. He adhered at all times 
and under all circumstances to the Divine plan — to the 
Gospel of Christ. He resorted to no experiments and 
wordly devices or clap-trap to turn men to God. He 
turned men by the truth, and to the truth, only. His 
converts,. therefore, as a rule were taught of God, con- 
vinced of the truth, and hence were soundly converted. 
The Gospel of Christ in his hands proved to be the power 
of God unto the salvation of many thousands of sin- 
benighted souls. 

His illwitrations were drawn from real life — were facts, 
and no fiction. He did not scan the newspapers to find 
idle stories and romances with w^iich to illustrate the truth 
of God ; but he gathered from his own experience and the 
actual transactions of life the most thrilling scenes and 
incidents, with which he illustrated in a striking manner 



446 THE LIFE AND TIMES OP 

the great principles of Divine Revelation. He was strictly 
a mntter-of-fact man, and hence required facts for his 
illustrations, as well as for the body of his discourses. 
Since nature and human life are so replete with the most 
interestin<]j and soul-slirrins^ facts, why resort to fiction? 
The natural universe is but a striking shadow of the spir- 
itual. Jesus Christ drew largely upon the book of nature 
for his illustrations. "I am the vine; you are the 
branches;? *' Consider the lilies of the field, how they 
grow ; they toil not, neither do they spin ; and yet 
I say unto you, that even Solomon, in all his glory, was 
not arrayed like one of these. Wherefjjre if God so clothe 
the grass of the field which to-day is, and to-morrow is 
cast into the oven, shall he not much more clothe you, O 
ye of little faith?" The great preacher of whom we 
write opened the book of nature and drew from its grand 
pages many apt and fitting illustrations. He was accus- 
tomed to compare sin to the spontaneous productions of 
the earth (the thorn and the thistle), which need no cul- 
tivation, but come of themselves ; and righteousness to 
the tender plant that produces the much-desired fruit, but 
which requires the most attentive watch-care and cultiva- 
tion. It requires no elfort to be a sinner ; but to-be righte- 
ous, requires studious eftbrt and constant attention. AVith 
him " life was real, life was earnest." Life is too short 
to be squandered in dealing with fiction and dreams. 
There is enough of the real and valuable to excite our 
profoundest interest, and to engage our entire attention. 
Benj. Franklin was a matter-of-fact preacher, and allowed 
no fiction in any part of his discourses. His motto was, 
*' the truth, the whole truth, and notJting but the ti-ulhy 
The effect of his preaching upon the public mind was 
the wonder of many. He made more frequent and ex- 



j 



ELDER BENJAMIN FKANKLIN. 447 

tended tours in spreading the glad news than any preacher 
amoug the Disciples, living or dead. Not only has his 
voice been heard declaring the fullness of the riches of 
grace in Christ in nearly all the States of this Union, but 
also in Canada, Nova Scotia, New Brunswick and Prince 
Edwards Island. In all of these States, countries and 
places — in cities, towns, villages, and in the rural dis- 
tricts — vast crowds would assemble to hear his masterly 
eJQforts in defence of the Bible, and in behalf of the great 
religious reformatian for which he was pleading. Preach- 
ers of the various sects of Christendom would sit at his 
feet and submit to the most severe criticisms uj)on their 
faith and teaching, rather than be deprived of the privi- 
lege of hearing him. They would admonish their mem- 
bers not to attend his meetings, lest their religious faith 
should be unsettled. At the same time, they would often 
slyly creep into some secluded corner where they could 
hear him. The temptation to hear a truly great man was 
too much for them. 

Lawyers, Judges, Doctors, and learned College Profes- 
sors improved every opportunity to hear the mighty man 
of God. The learned and the unlearned, the rich and the 
poor, were alike interested in the man, and more especially 
in the momentous subjects he so ably discussed. Every 
hearer of these various classes regarded himself as an in- 
terested party, and seemed to give the same attention as 
though he were the only one addressed. The great masses 
of the people, from the lowest depths of human weakness, 
sin and degradation, up to the loftiest heights of human 
understanding, faith and spirituality, were moved by the 
grand and sublime truths which he uttered. The poor 
wayfarer, though foolish, received his portion of spiritual 
food in due time, The learned lawyers and doctors par- 



448 THE LIFE AND TIMES OP 

took of the same and with equal relish. All distinction 
of classes was lost for the time, and vast crowds would 
mingle together as if members of one common family. 
His effort was to unite the people in one grand and glorious 
spiritual compact ; to make them one iu the body of Christ, 
the church of the living God. He was successful in setting 
forth the ground of union as revealed iu Jesus the Christ, 
and his holy religion. 

Religious discussion of important topics was the order 
of the day when his great meetings were in progress. 
Every craft and creed were driven to the defence of their 
creeds, save those who had the Bible only to defend. On 
such occasions the latter were inspired with renewed faith 
and zeal and at the conclusion of every meeting were 
flushed with victory. 

The efftct produced was solemn, deep and profound. 
The slumbering faculties of the mind were aroused to 
greater activit}' ; the judgment was sharpened, quickened 
and put on duty; the finest feeliugs and emotions of the 
heart were brought into lively exercise. Infidels, skeptics 
and universalists, and the unbelieving world generally, 
were made to fear the impending wrath of God. Be- 
lievers were strengthened and established in the holy 
faith ; were the more deeply rooted and grounded in the 
faith as it is in Jesus the Christ. Sinners, with throb- 
bing hearts and tear-bedewed cheeks, pressed through the 
dense crowds to confess their well-2[rounded faith in the 
Lord of life and glory. Husbands, wives and children, 
and in some cases entire families, would embrace the 
faith and each other at the same time ; expressing their 
unbounded joy and gladness by sobs, sighs and tears. As 
a meeting would progress, the interest would deepen and 
expand until the whole community, far and near, had 



ELDER BENJAMIN FRANKLIN. 449 

their minds directed to the solemn consideration of the 
sublime theme of salvation from sin, death and the grave 
through Jesus the Clirist, the Son of the living God. His 
preaching had the effect of creating a thirst for truth and 
righteousness. Thousands and tens of thousands of 
saintly men and women of this living, generation will at- 
test the truth of these statements above made, for they 
have themselves experienced the truth of them. To draw 
such crowds and interest them so profoundly, not by 
flippant oratory and theatrical chip-trap, not by sensation- 
al preaching and the relation of death-bed scenes, but by 
the presentation of Heaven's truth stripped of all extane- 
ous matter, requires in this evil day, when the hearts of 
all men seem to be set on the world, a masterspirit. Ben- 
jamin Franklin was equal to the task, and proved, beyond 
the possibility of a doubt, that the Gospel, pure and un- 
defiled, is sufficiently attractive to command the attention 
even of this wicked and perverse generation. Let those 
weak and driveling preachers who would attract the 
crowds by instrumental and musical entertainments ; oy 
grand and stately church edifices ; by Shakespe^irian read- 
ings ; by theatrical performances, fairs, festivals, and 
many other worldly enticements, hide their faces for shame 
until they learn to pr,)perly value and estimate the blessed 
Gospel of God, which is by far more beautiful and attrac- 
tive than the combined allurements of a wicked world. 

If Benjamin Franklin was living to-day, the pecjple 
would stand in groves of trees or assemble in barns to 
hear him, if necessary. Such is the power of the Gospel 
of Christ. 

The good accomplished must be the measure of every 
preacher's usefulness. The planting, the cultivating and 
the pruning avail nothing unless the luscious fruits are 



450 THE LIFE AKD TIMES OF j 

produced. There may be founcl many beautiful trees 
that produce no fruit. 

What were and are yet to be the fruits of the vast la- 
bors of the lamented Franklin? More than ten thousand 
sinners converted from Satan to God, and made happy in 
the Lord. Numerous churches established. The grand 
body of the Christian brotherhood instructed and estab- 
lished in the faith of the Son of God. Two volumes of 
Gospel sermons, perhaps uncqualed by the same number 
anywhere handed down to posterity. 

An example of faithfulness in the Christian ministry 
worthy of imitation by every Gospel preacher now living 
or yet unborn, given to the world. 

A fitting example of the ti'ue Gospel missionary, who, 
in imitation of the primitive disciples, *' went everywhere 
pereaching the word," who carried out the commission, 
** Go into all the world and preach the Gospel to every 
creature," as far as it is possible for any man to do. 
God gave him many souls for his hire, and his sainted 
spirit is destined to shine as the stars forever and ever. 
Thousands will arise in the day of glory and of God among 
the redeemed in heaven to call him blessed. 

The srenerations vet unborn will arise in the irrandeur 
of their God-given faith, and bless the Lord of hosts 
that Benj. Franklin lived, moved and had his being 
among men on earth. 

But we must conclude this hasty and imperfect sketch 
of the ministerial labors of a great and good man. It 
would require volumes to tell the story of his earthly min- 
istrations in the name of the Lord Jesus. 

To conclude, we may safely say that Benj. Franklin has 
preached more, exhorted more, travelled more and im- 
mersed more persons than any man now living or dead 



ELDER BENJAMIN FRANKLIN. 451 

among the Disciples of Jesus Christ, since the beginning 
of the current Reformation. He was constantly in the 
field, preaching at the rate of a sermon and a half each 
day. Except in cold winter weather, his rule was to preach 
morning and evening. Where is the preacher who is 
making such a record? Our city pastors complain of 
hard labor, speaking only about thirty or forty minutes 
twice on the Lord's day. Such work is too laborious for 
them. They require a summer vacation in which to go to 
the springs to rest and recuperate. 

Benjamin Franklin was undoubtedly the most laborious 
and faithful preacher of his day. He was constantly writing 
and publishing as well as preaching! 

He was not eloquent in the popular sense. His elo- 
quence was not that of words and word-paintings, but 
that of ideas. His eloquence was of the true and genuine 
stamp — original, simple, easy and natural. It was that 
eloquence that comes without intention or i^revious prep- 
aration ; the spontaneous production of the mind and 
heart when set on fire by the torch of heaven's truth. It 
was that eloquence which clothes the most sublime truths 
in the simple language of a child, and which expresses 
itself by that unmistakable earnestness and innocence 
which characterizes the child. His eloquence was that of 
truth when you see it naked and unadorned and stripped 
of all extraneous matter. 

The elements of his power and efficiency may be thus 
summed up : 

1st. His extended knowledge of the Bible. 

2d. His varied and diversified knowledge of human 
nature. 

3d. His strict adherence to the Bible and his constant 
unwillingness to depart from it. 



452 THE LIFE AND TIMES OF FKANKLIN. 

4th. His unwaveriug and ever iucreasing faith in the 
Bible. 

5th. The great simplicity of his manner of address. 

6th. The wonderful earnestness of the man. 

7th. The burning desire of his heart to reveal the truth 
to all men. 

8th. His boldness in exposing all error. 

9th. His love and constant devotion to the Bible, the 
church and his brethren in Christ. 

We pray God that the generations of men yet to come 
may follow this godly man as he followed Christ, and 
that his influence for good may be felt to the latest gen- 
erations. 



CHAPTER XXI. 

OUT of the vast number of men who write it maj^ be 
truly said that but few write well. A man ma}^ be 
able to understaiKl and repeat every established 
rule of rhetoric and composition and yet be a failure as a 
writer. It is also true that a man may be ignorant of the 
stereotyped rules of composition and yet, as if by intui- 
tion, comprehend the science of language, and write in 
an acceptable and even brilliant manner. Persons known 
to the writer, who have had no advantages of education 
and who could not repeat a single law of language, both 
speak and write well. Fluency and accuracy in speech 
are in a large degree the gift of the Creator. Many per- 
sons who are highly educated in the popular sense can 
neither speak nor write well. Benjamin Franklin was 
not an educated man in the college sense of that term, 
and yet, both as a speaker and a writer he was practically 
a decided success. There was a charm and a fascination 
attached to what he said and wrote, that challenged the 
attention of both hearers and readers. 

He was a genius both as a writer and speaker. His 
manner and method were his own. He was original both 
in manner and matter. While it is true that his sentences 
were generally grammatical, yet he would have his own 
peculiar way of saying a thing, often setting at defiance 
all established forms and modes of expression. 

He was not learned and profoundly critical as a writer. 
He made no attempts to appear learned, and avoided 
everything like display. He did not wish to appear in- 



454 THE LIFE AND TIMES OP 

tensely critical. He had learning and was. critical, but his 
learning was of a pecnliar type with which his criticisms 
always corresponded. 

His learning was not so extended as it was th(Ti*ough. In 
respect to what he assumed to know he challenged con- 
tradiction. He was not so much concerned about the ex- 
tent as he was about the correctness of his knowledge. 
He was careful to look for the strong, safe and defensible 
side of every question. When he had once chosen a 
position and taken his stand squarely upon it, he was gen- 
erally invincible and invulnerable. He feared neither 
learning nor criticism. 

He possessed a sufficient knowledge of the English lan- 
guage to write well. He used pure Anglo-Saxon and the 
simplest forms of speech possible to express his thoughts. 
He had strict regard to the sense or meaning of the terms 
he employed and seldom used a word that might have 
more than one meaning. His opposers seldom had snffi- 
cient ground to misconstrue his language. In respect to 
accuracy of expression he was a critical writer. 

He had snfficient knowledge of the Greek language to 
be able to make a Greek criticism when he desired to do 
so. On several different occasions he discussed the mean- 
ing of certain Scripture Greek terms with men of reputed 
learning with sufficient credit to himself to convince the 
great majority of his readers that he was correct in his 
views. He made no pretensions to classic learning, yet 
was by no means ignorant of the classics. His knowl- 
edge of the classics was purely j^^'^^cticaL As occasion 
required from time to time he examined classic authorities 
on important subjects connected with the Christian teach- 
in^ and practice, and was well informed as to the classic 
use of all Scripture terms involved in matters of contro- 



ELDER BENJAMIN FRANKLIN. 455 

versy. Take for example the word hapto, and he had 
mastered it in all its branches. He knew, perhaps, as 
well as any man living its meaning and varied shades of 
meaning, its classic and its modern use. He gave much 
attention to New Testament Greek, and was well informed 
as to the many translations of that important document. 
He frequently quoted from this translator and then from 
that one ; and would then set forth what he believed to 
be the correct rendering and his reasons therefor. 

AYhen Benjamin Franklin said that a thing was so or 
not so on any subject, he had well grounded reasons at 
hand for so doing ; and he that disputed with him had the 
harder part. 

He was well versed in the views of learned Scripture 
commentators ; with sectarian creeds and confessions ; with 
the teaching and practice of the (so-called) popular doc- 
tors and divines. His knowledge of these (especially in 
all matters involving religious controversy) was critical 
and his writings relating to these things are often severely 
and truly critical. 

His knowledge of human nature was remarkable. It 
was his custom to examine into the motives of men in all 
of their sayings and doings. He claimed that intelligent 
men alwaj-s have a motive or reason for saying or doing 
a thinoj. He was so critical and correct in notiii"; the cir- 
cumstances and influences that govern the actions of men 
that he often anticipated their movements with wonderful 
accuracy. To very many in this regard he was regarded 
as a reliable prophet. This wonderful sagacity in our day 
is not the result of inspiration. It is the result of an al- 
most intuitive perception of the facts and circumstances 
by which men are prompted to action. Men make up 
their minds to do or not to do a thiiiir from the data that 



456 THE LIFE AND TIMES OF 

is before them. To know what the action of a man will 
be in any given case, yon must first know the particular 
stamp and bent of his mind; then you must know the 
circumstances or data by which he is environed ; you can 
then determine with a satisfactory degree of certainty 
what his action will be. This method of anticipating the 
movements of men is simply reasoning from cause to 
effect. The philosophy of history or of science is an in- 
teresting study since one important event may be the 
occasion of a succession of important events. Benjamin 
Franklin was a critical writer of the first order as respects 
his knowledge of the motives of human action. Woe be 
to the luckless evil doer that became the subject of his 
pen paintings. He claimed that it was legitimate and 
proper to trace all evil to its source. He was accustomed 
to hold men personally responsible for their actions. His 
writings, therefore, were often severely personal. He 
often exhausted the sources of criticism in his examina- 
tion of motives and character. His opposers often greatly 
feared him, from the fact that they expected to be *'sifted 
as wheat." In the judgment of the writer, no one has 
appeared among the disciples of this country who has ex- 
hibited such an accurate and critical knowledge of human 
nature as Benjamin Franklin. He seemed to read human 
nature as an ordinary scholar would read coarse print. 
He was critical on all matters relating to the Bible. He 
was a Bible scholar in the true sense. He knew the Bible 
from side to side. He had not simply memorized the 
words of the Bible, but had indelibly impressed on his 
mind the mind of the Spirit. He gave particular atten- 
tion to the ideas or teachings revealed by the S[)irit. He 
was therefore a critical writer on all Bible themes. 

He was well versed in nature and the operation of na- 






i 



ELDER BENJAMIN FRANKLIN. 457 

ture'sTaws, and hence in all his writings he illustrated the 
sjiiritual by the natural. He believed that nature and 
grace are harmonious in their operations ; that the natural 
is the exemplification and illustration of the spiritual. 

He was not an ornamental writer. He had little regard 
to embellishment. He did not desire to attract attention 
to his manner, but to the subject-matter of his theme. 
His purpose was to place before the mind of the reader, 
the thought or idea that he wished to be understood. He 
had no other purpose, seemingly, than to impart a know- 
ledge of the truth on all- subjects. American literature 
has degenerated very much into an affected ornamental 
style. The effort is to please and attract with the maii- 
ner rather than the matter. Valuable ideas are covered 
up and lost in a useless amount of rhetorical verbiage. 
It has been said that a gentleman should neither dress so 
poorly or so finely as to attract particular attention. Neat 
and substantial clothing is more becoming. Language is 
simply the clothing of ideas, and should neither be so 
vulofar or so fine as to attract attention from the thou^^ht 
conveyed. As a garment is fitted to the human body, so 
language should be suited to the ideas to be expressed. 

Ornamental writers, as word-painters, would have you 
admire their beautiful language, while the plain and prac- 
tical writer would have you grasp and appropriate his 
ideas. 

Benjann'n Franklin neither wrote so poorly or so grandly 
as to attract attention to his style. His method was so 
perfectly natural an I easy as to attract no particular at- 
tention. His readers always seemed content with the 
possession of his valuable thoughts. His style was beauti- 
ful, in that it was so perfectly unaffected. His writings 
were adorned with that native simplicity which is so 



458 THE LIFE AND TIMES OF 

characteristic of an innocent child. That beauty whicli is 
native and unadorned is most admired. Grand and ex- 
alted ideas may be expressed in classic and abstruse terms 
or in the simple language of a child. The language of 
the bard and the sage may fix the attention of the mind, 
but the simple utterances of an innocent child will capti- 
vate both mind and heart. 

Benjamin Franklin with the simple strokes of his pen 
could weave a coil about the mind and heart from which the 
reader could not easily extricate himself. He w^ould cap- 
tivate you with the child like simplicity of his verbiage, 
and the heart felt earnestness of his manner. His man- 
ner was the more attractive, in that the reader could so 
readily understand every word and sentence. 

His writings were admired and sought because they re- 
vealed the truth of God in a clear, strong, pointed and 
intelligent manner. His writings possess the valuable 
qualities of honesty, truth, and simplicity. 

The world is full of imaginative writers. Benjamin Frank- 
lin was not of that class. It is evidently easier to imagine 
a great falsehood than to search diligently to find a great 
truth. To write the most wonderful and startling fiction 
requires neither learning, honesty nor morality. The 
most degraded and debased character is likely to be guilty 
of the most damnable falehoods. To record ' 'the truth, the 
whole truth and nothing but the truth" requires both learn- 
ing, honesty, and morality upon the part of the writer. Ben- 
jamin Franklin was a matter-of-fact man, and had less to 
do with fiction than most men. He had a lively and bril- 
liant imagination, but he knew how to keep it in proper 
bounds. In his colloquial manner of writing, he would 
often assume some character which he would represent 
with wonderful aptness j but the characters he thus as- 



I 



ELDER BENJAMIN FRANKLIN. 459 

eiimed were real and not imaginary. That is not imagin- 
ation which truthfully represents a real character ; but that 
is purely imaginary which portrays in unmistakable colors 
a character that never existed. If Franklin imagined 
himself representing a character it was always a real, and 
not a supposed one. He used no made-up stories to 
illustrate the great matters pertaining to the kingdom of 
God and the salvation of men. 

He viewed the gospel plan from every conceivable 
angle. He delighted to place himself just where all 
opposei's to true religion stand ; and to view the divine 
plan as they view it ; to contrast all human views with the 
gospel plan. He could assume any character ; and play 
the part of a sectarian clergyman, bigot or layman to 
perfection. He could talk for them glibly, and could 
represent their cause and plead it quite as well as they 
could themselves. He could then assume the character 
of an apostle of Jesus, and would speak the language of 
heaven with a power that drew a striking contrast be- 
tween the revelations of God and the opinions of men. 
The pictures he drew so vividly and strikingly with the 
pen were not imaginary but true to life and character. 
He verified that oft-repeated saying, that *' truth is stran- 
irer than fiction." With heaven's truth at his command, 
and having free access to the labyrinths of nature, and 
human nature, he had no occasion to resort to vain and 
foolish fiction. His words were words of truth and so- 
berness. It was his delight to record truth —eternal 
truth — and to send it home to the hearts of men. To 
save men from eternal ruin was the purpose — the only 
purpose — of every sylable, word and sentence he wrote. 

Many men who have quite a literary reputation aro 
mere co;pyists. ^it Benjamin Franklin was an original 



460 THE LIFE AND TIMES OF 

thinker, speaker and writer. Absolute originality cannot 
justly be claimed by any man, since the data or materials 
of thought and reason are furnished by the Creator. The 
mind of man simply works upon the material furnished 
it b}^ the Great Father, and with its powers discovers the 
relation of things to each other. From the law of rela- 
tions springs every thought and conception possible to 
man. Benjamin Franklin went to the fountain head for 
his ideas ; to the book of God and the book of nature. 
He preferred to drink at the fountain rather than far down 
the stream. That he ma v have been s^uided to the orisrinal 
source of things by the writings and sayings of wise men 
who lived before him is admitted, but he certainly had no 
other use for the wisdom of men than that it might ser\e 
him as a guide to direct his journey bick to the infinite 
source of all truth. Having once gained a footing on 
terra firma, having once planted his feet upon the solid 
rock of heaven's revealed truth, he preferred to dismiss 
from his mind entirely the preconceived notions and opin- 
ions of men, and to reason upon the data of eternal 
truth which was before him, just as though he were the 
first to explore the broad field. He Avonld accept nothing 
upon second hand authority ; he must know the origin of 
everything presented for his consideration. Everything 
that came before him was referred back to the law of God 
— the law of nature — or rather, as he expressed it, to 
** the supreme authority." ** To the law and to the 
testimony ; if they speak not according to this word it is 
because there is no light in them." (Isa. viii. 20.) No 
amount of learning or supposed piety could set aside with 
him the clear declarations of God's word. He gave his 
readers the truth of God fresh from the fair field of nature 
and freighted with that life, beauty and power which pro- 



ELDER BENJAMIN FRANKLIN. 4G1 

ceeds from and adorns the pages of holy writ. His writ- 
ings are to-day as fresh and fragrant as the morning breeze 
that sweeps ov.er a garden of flowers. 

His originality was so great that he could write on old 
and mooted questions with as much freshness and interest 
as the daily reporter would do in reporting the latest sen- 
sation. Thousands of intellis^ent readers have followed 
his pen with profound interest very many times over the 
same ground with increasing interest, gaining each time 
additional knoAvledsre and faith. 

For forty years he has written more, in my opinion, on 
the first principles or elements of the Gospel than any 
living man. At the time of his sudden call from faith to 
ultimate knowledge, and from hope to eternal fruition and 
glory, his writings were more in demand than ever dur- 
ino^ his Ions: and eventful life. 

The man that can write mainly to the same people, and 
on the same subjects, for a period of forty years and con- 
stantly increase the interest of his readers in his produc- 
tions, is not a copyist. 

Most writers seek popularitij and hence write in a man- 
ner to please and entrance the reader. Benjamin Frank- 
lin's writings during his whole life were against the pop- 
ular current of public opinion, because he believed the 
main current to be flowing in the wrong direction. He 
did notfall in with the current, but put forth his best efforts 
— and not in vain — to turn the current God ward and 
heavenward. He seemed to care but little what men 
thouuht of him, so that he pleased his Maker. 

His effort was to please all God-fearing and truth-loving 
men, and to assist and strengthen tiiem in every way pos- 
sible ; while at the same time, he ex[)ected to meet wilh 
opposition from the combined forces of error. He was 



462 THE LIFE AND TIMES OF 

well convinced that there is a continual warfttre between 
truth and error. Haviiior taken a bold and decided stand 
with the advocates of truth and righteousness, he could 
truthfully say, in the language of Heaven's King, ad- 
dressed to his Disciples, *' Woe be unto you, when all 
men shall speak well of you." He courted no favors ; he 
asked no quarters; and (as he was accustomed to say), 
he did not stop in any given case "to count noses," to 
see how many would vote in the afhrmitive, and how 
many in the negative. If he was confident that he occu- 
pied the true ground, he would cast his voice for that 
ground, if he had to stand alone. He adopted the motto 
of Father Campbell, *' The truth is mighty above all 
things, and will prevail." He believed that truth, though 
often unpopular, can be made far more attractive and 
desirable than error; that the people love the truth, and 
that they will adhere to it as soon as convinced of it. His 
effort was to convince men of the truth as it is in Jesus^ 
though often against their will, that he might redeem them 
from error and sin. No man among the Disci [)les of 
Christ has been more highly esteemed by them as a writer, 
and perhaps no man has been so disliked by the sectarian 
world. 

As a writer, he was popular with all the advocates of 
primitive Christianity and a pure religion ; the}' regarded 
him as a great chieftain and leader, and as abundantly 
able to cope with any and all opposition. He has taught 
the important lesson, at least, that a writer may be suffi- 
ciently popular who advocates nothing but the truth. 

The most popular writers of to-day are largely sensa- 
tional. They seize upon every passing event to awaken 
interest and excite attention. When the minds of the 
people are turned with interest to a given event, it is not 



ELDER BENJAMIN FRANKLIN. 463 

difficult to excite still greater interest ; but, to turn the 
minds of the people away from present exciting events 
and circumstances, and cause them to reflect upon grave 
and important subjects with increasing interest, is a much 
more difficult undertaking. The masses will greedily 
devour the sensational stories contained in the daily 
papers, but it is with extreme difficulty that you can fix 
their attention upon those great and solemn matters that 
involve the eternal interests of the soul. He is no com- 
mon man, who, in this day, can hold the minds of the 
people down to the consideration of the simple truth of 
Almighty God. 

Benjamin Franklin never w^rote a purely sensational 
paragraph in his life ; and yet, his writings were sought 
with greediness by the masses of the people. They were 
anxious to hear what '* Bro. Franklin " had to say on all 
important subjects involving the happiness of mankind. 
He observed, in all of his writings as well as in his preach- 
ing and daily conduct, the teaching of holy writ, " be not 
conformed to the world, but be ye transformed by the 
renewing of your mind, that you may prove what is the 
good and acceptable will of the Lord." If he gained a 
great victory with his pen, he always intended that it 
should be fen* truth, only ; and if defeated, that it should 
be in defending the truth and the right. 

Many writers who have considerable reputation in the 
department of cultivated literature are both aimless and 
pointless. Such writers may use the most elegant language 
and glide along smoothly, and yet fail to impress a single 
idea upon the mind of the reader, or to make any lasting 
impression whatever. It is possible to write continuously, 
connectedly, and sensibly, and yet without a well-defined 
purpose or end to be accomplished. No writer or speaker 



464 THE LIFE AND TIMES OP 



\ 



can mnke a deep and lasting impression without strict 
regard to the proper analysis of every subject discussed. 
Every subject should be separated into its natural and 
distinct parts. Each part should be presented to the 
reader or hearer separately, and with that degree of em- 
phasis which its importance demands. Every separate] 
division of the subject becomes a point in the mind of the 
speaker or writer, to be impressed on the mind of the 
reader or auditor as the case may be. Proper analysis 
greatly aids the reader and serves to impress upon the 
mind and memory the subject matter of discourse. 

Benjamin Franklin was a methodical and analytical 
writer. He discussed every subject thoroughly in his mind 
and had every .point that he wished to make clearly defined 
before he lifted his pen. Having thus prepared himself, 
he proceeded in a methodical and sj'stematic manner to 
open up the subject in hand to the mind of the reader. 
He possessed wonderful analytical power. He could take 
a very difficult and complex matter, and by his simple and 
easy method of analysis reduce it to the greatest simplic- 
ity. He seldom if ever, failed to make himself uuderstoood, 
even b}^ the ordinary reader. In his written discussions 
with men of great learning, who were often purposely 
intensely philosophical, metaphysical and abstruse, he 
never failed to exhibit consummate skill in dissecting their 
curiously wrought web of supposed argumentation. He 
would gather up the superabundance of their high-toned 
and high-flown verbiage, cast it aside as useless, and pro- 
ceed to reduce their positions to the utmost simplicity. 
If the positions assumed were erroneous he would proceed 
in a systematic maimer to point out the errors and would 
generally close up with a clear and lucid statement of what 
he believed to be the truth as related to the subject, 



ELDER BENJAMIN FRANKLIN. 465 

Benjamin Franklin was a man of pith and power as a 
minister, and the productions of his pen contained in the 
numerous volumes of his writings, are a valuable contri- 
bution to Christian literature, and will make an impression 
favorable for the truth and the cause of Christ on coming 
generations, 

21 



CHAPTER XXII. 



1 



lut 
io 
/TV HE great Reformation of the present century began | £" 
J_ by religious discussion and investigation. Had there 
been no discussion there could have been no Re- 
formation. The eariy Reformers accepted the Bible as 
their only guide to a divine fnith and a holy life. They 
regarded it as amply sufficient to promote godliness and 
piety. The church of the living God was the pillar and 
ground of all the truth as it relates to man's salvation. It 
was the only divinely authorized compact body or associ- 
ation on earth. They therefore condemned in strong and 
unmistakable terms human creeds and all human organiza- 
tions established in the name of religion. They not only 
preached the gospel affirmatively but also negatively. 
They not only emphasized upon what men were command- 
ed to do in the name of the Lord, but also upon what they 
were commanded not to do. Where the Bible speaks 
they spoke, and where it remained silent they were silent. 
With them it was as much their duty to condemn what 
the Bible condemns, as to approve what it approves. 

If it was their duty to impress the fact that the Bible 
is a sufficient rule of faith and conduct, it was as much 
their duty to condemn all attempts to improve upon it by 
making additions to it. 

If it was their duty to declare that there is only one 
body or church of God on the earth, it was their duty to 
condenni all associations and organizations of men set up 
in the name of religion not claiming to be the church of 
the living God. If it was their duty to maintain and ad- 



ELDER BENJAMIN FRANKLIN. 467 

vocate the power and potency of the all-prevailing name 
of Jesus the Christ, and the scripture designations given 
to his true followers, it was their incumbent right and 
duty to oppose and expose all other names as without au- 
thority, and as in violation of the authority of heaven's 
King. They discarded and denied both the name and the 
authority of Popes, Cardinals, Prelates, Priests and dio- 
cesan Bishops, toirether with their humanely devised 
organizations, creeds and confessions. 

As it was their emphatic dut\' to advocate the one im- 
mersion of the new and everlasting Chuich of Jesus 
Christ, it was quite as obligatory to denounce and discard 
all spurious baptisms. If thoy affirmed that baptism means 
immersion, they denied with em[)hasis that the original 
term for baptism could have any other literal meaning. 
■^They regarded it as much their duty to denounce, both 
])ublicly and privately, sprinkling and pouring of water 
for baptism, as to urge the necessity of a burial in water 
in the name of the Lord Jesus. 

Having affirmed that the Holy Spirit reaches the sin- 
ner's heart through the revealed will of God, and by un- 
derstanding and faith they denied that it could be proven 
by the Word of God that the sinner is influenced by it in 
any other way. 

Having affirmed that faith is the effect and product of 
divine fact and testimony revealed in the Gospel, they 
denied that it proceeds from any other source, or that it 
can be produced in any other way. If God has ordained 
that faith shall come by hearing the Word of God, it origi- 
nates in no other way. Affirming that the sinner 
comes to the blood Christ in ba[)tism and remission of 
sins, they denied that it could be proven that the sin- 
ner who is properly the subject of the Gospel is pardoned 
without it. 



468 THE LIFE AND TIMES OF 

As the Scriptures reveal a certain way to come to Christ, 
they denied boldly that there was any other than that 
certain way. They therefore opposed all false ways of 
men. 

If, in Apostolic times, no one was regarded as a citizen 
of Christ's kingdom, and a Christian who had not first 
obeyed the specific commands of the Gospel, they argued 
with the force of Divine logic, that in their day no one 
could enter the fold of Christ, or be regarded as a Chris- 
tian, without obedience to the Divine law of pardon. 

As the church w^as composed anciently of Overseers, 
Deacons, Evangelists, and the body of Disciples, they 
denied that it could be divided into any additional classes 
or orders of oflSce. 

They advocated one book, the Bible. 

One faith, defined by one book, the Bible. 
' One inflexible law of pardon. 
' One church of Christ and the living God. 

Only Scripture names and designations of the church, 
and the people of God. 

Only that order, arrangement and classification of mem- 
bers in the body of Christ prescribed in the Word of God. 

Only that manner of life revealed in the life of Christ 
and taught in the Gospel required of Christians. 

No order of worship but that taught and practiced by 
the Apostles and first Christians. 

No end to attain but salvation from sin, death and the 
grave, together with a final and an abundant entrance into 
heaven and eternal rest. 

In the advocacy and maintenance of these God-ordained 
and Heaven-born truths, they feared no opposition; and, 
believing that the omnipotent God would sustain them, 
they braved every danger and conquered every foe. They, 



ELDER BENJAMIN FRANKLIN. 469 

as hrave soldiers of the cross, put on the whole armor of 
God, and declared his entire counsel. 

As the eye glances along that long line of illustrious 
reformers engaged in the gre;it work of restoring to the 
world the church of Christ "without spot or wrinkle, or 
any such thing," it rests upon Benjamin Franklin with 
fixed attention and pleasing interest, as a giant among 
giants and as a hero among heroes. He asked no quarters 
and gave none to the foe. He made no compromises and 
conceded not to the foe a hair's breadth of heaven's truth. 
He had sooner been sacrificed at the burning stake. 

Had he been a man of insignificant ability and influence 
he would perhaps never have been assailed by his religious 
enemies, and would never have had a debate. 

When an army is equipped and a general leads it forth 
it is presumed that there is a foe to conquer. No wise 
man seeks to conquer a powerless foe. Mr. Franklin was, 
at an early period of his ministerial life, assailed on every 
hand by his religious foes. They looked upon him as a 
power and a host within himself, as a dangerous combat- 
ant and a foeman worthy of their best steel. He was 
making havoc of their errors and man-made institutions. 
He razed their time-honored religious thrones and laid them 
level with the ground. He scattered their forces and cap- 
tured them by the hundreds. Sampson, in olden times, 
pulled down the pillars of the temple, so Benjamin Frank- 
lin toppled the pillars of sectarian temples, and leaving 
them in ruins set up in full view the temple of truth and 
the church of God. 

On account of his wonderful success in exposing error, 
and establishing the truth in the minds and hearts of the 
people, his enemies determined to slay him in his youth 
and early manhood if the}^ could, as they saw in him the 
rapidly developing germs of a spiritual giant. 



470 THE LTFE AND TIMES OF 



They challenged him to debate. He at once accepted 
the challenge, and came to the front with the two-edged 
sword of heaven in his hand. During a period of forty 
years he responded to every call that was made upon him 
where he could subserve the cause of Christ, and find a 
foeman worthy of his steel. His first debate, which was 
in the 3'ear 1840, developed in him a decided talent for 
religious discussion ; that is to say : it brought to light the 
native germs of genius as a public debater. 

Debates were a necessity in the early days of the Ref- 
ormation, It was necessary that Judaism be nailed to the 
cross, that the temple of Ciirist — the church — should be 
erected upon its ruins. It was as necessary in the begin- 
nins: of the Reformation — and is now — that sectarianism 
be nailed to the cross, that the kingdom of Heaven be 
established upon its ruins. Ignorance and superstition 
must be dispelled from the mind before truth can enter. 
Darkness vanishes before the li^ht. 

In the clay of which we write it was fight or run. Run- 
ning was not the rule, but fighting. No one unacquainted 
with those times can even imagine the intense excitement and 
religious agitation attending the early eff'orts of the Refor- 
mers. A preacher may now, without a rifile, or the 
rustling of a leaf, declare the Bible to be the only authority 
in religion, and that baptism is in order to remission of 
sins — but not so then. To do this fifty, or even thirt}' 
years ago, was to set on fire the partizan zeal of the com- 
munity. Such a proceeding would then raise in arms men, 
women and children, who would eagerly press to the front 
to participate in the warfare against supposed heres}-. 

False and slanderous reports were current, while cries 
of heresy and blasphemy filled the air. The humble 
dwellings of the people would be crowded with men, wo- 






ELDER BENJAMIN FRANKLIN. 471 

men and children engnged in an excited discussion of 
** what that Campbcllite pre:icher said." Groups of ex- 
cited men would collect on the corners of streets in towns 
and villages where the ancient order was being advocated, 
to argue and discuss the great matters involved in religi- 
ous reformation. 

As the people were privately discussing, and with such 
earnestness, the religious issues of the day, it is not t6 
be wondered at that they required their leaders to publicly 
defend their chosen dogmas. They clamored for public 
discussion — each party being confident of victory. Sec- 
tarian leaders were slow to enter the field. They were 
better judges of the strength of the foe than the masses 
of their followers. They were wise enough to anticipate 
results often — but the people urged them on and in some 
cases they were urged into the fight against their will. 
The early Disciples were also anxious to overcome the 
foe, and their leaders were confident of the safety of 
their cause and of the certainty of victor}' in case of bat- 
tle. The success of their leaders in their first battles so 
flushed them with victory that in some cases they became 
no doubt rudely aggressive. Their abundant zeal in some 
cases was not accordino; to knowledoje. It was common 
for preachers among the Reformers to challenge contra- 
diction. Every sermon contained a challenge upon every 
important point. But every challenge was not accepted. 
Only one now and then received attention, but enough to 
occasion frequent and continued discussion either public 
or private. 

Benjamin Franklin's bold and aflSrmative manner of 
preaching was peculmrly oflfensive to his religious oppos- 
ers. He did not set the truth forth with great clearness 
and force only, but consta-ntly contrasted it with error iu 



472 THE LIFE AND TIMES OP 

a very striking and impressive manner. Nearly all of his 
debates resulted either from his writing or preaching. In 
a few instances he ^vas called upon to conduct a debate 
not occasioned by his individual efforts to advance the 
cause of truth. He was at an early day regarded as a 
representative man and an able defender of the Christian 
faith and practice. Though he did not seek discussions, 
either for victory or notoriety, yet he regarded them 
often as a necessity in the advocacy of truth and right- 
eousness. He was during his successful ministerial career 
called far and near by his brethren to conduct religious dis- 
cussions, and to the certain knowledge of the writer often 
declined to accept the calls, owing to previous engage- 
ments or other circumstances that forbade. 

Had he been as anxious for discussion and disputation 
as some of his enemies have ignorantly supposed, nearly 
all of his time would have been occupied in that way. 

Alexander Campbell is the chief of all debaters among 
the Disciples of modern times. He was the first to pro- 
perly arrange and state the issues involved in religious 
discussion with Sectarians, Catholics and Infidels. He 
also in his great debates gave the models by which debates 
have since been conducted. His great debate with Dr. N. 
L. Rice laid the foundation and mapped out the course for 
all the discussions which have followed. We do not 
mean that what Mr. Campbell said in his debates is autho- 
ritative with subsequent debaters among us, but that little 
improvement, if any, has been made cither upon his mat- 
ter or his manner. His was the great and- master mind 
amonir others that were truly great. 

Benjamin Franklin, as a debater, stands in the rank 
next to Alexander Campbell. True, he was not learned 
as was Mr. Campbell, yet in some respects he was his 



I 



ELt>£R BENJAMIN t^RANKLlN. 473 

superior. Though not so learned and critical, his method 
was so simple, natural and easy, as to be better adapted 
to the illiterate mind and the masses of the people. 

The grand thoughts conceived in the mind of Mr. 
Campbell and expressed by him in language chaste and 
scholarly, were also grasped by Mr. Franklin, but deliv- 
ered to the people by the simplest forms of speech with 
which the people were most familiar. Mr. Campbell was 
the champion debater of his times with and before the 
learned, and was by no means destitute of power over the 
not so highly favored masses. 

Mr. Franklin was the champion of his day in debating 
with that class of men who have a peculiar power over the 
masses of the people. Either in preaching, debating or 
writing, he could sway the public mind at will. His argu- 
ments and illustrations were such as made a lastins: 

o 

impression upon the hearer. No amount of learning or 
art could either evade or invalidate his plain and lucid 
statements of the truth. 

We would here call attention to an important item con- 
nected with public as well as private discussions, viz : 
TJie wording and defining of the issues involved in dis- 
cussion. No issue, however important, can be properly 
disposed of until it is first stated in a clear, concise and 
comprehensive manner. In fact, no man is qualified to 
debate who is not master of the terms involved, as respects 
their pr(»per place and meaning. The fewest words pos- 
sible, and of the simplest character, should comprehend 
the issue. If the issue be not so stated, there is room 
for evasion and false construction. 

Mr. Franklin, after a brief experience, became an ex- 
pert in arranging and stating propositions for debate. It 
often becomes exceedingly difficult to get an opponent to 



474 THE LIFE AND TlxMES OF 






agree to a clear and lucid proposition. Mr. Franklin, by 
his superior skill and management, generally succeeded in 
obtaining such statements of the issues proposed for debate 
as would admit of no evasion or misconstruction. Having 
secured a conelso and definite statement of the matter to 
be discussed — if in the affirmative — he proceeded with 
clearness and force to define the terms of his proposition, 
and to oret its full meanino^ before the mind of his hearers. 
He knew nothing in debate but his proposition and that 
which legitimately and properly belonged to it. He could 
not be turned out of his way to discuss side issues. The 
man who agreed to discuss certain propositions with Mr. 
Franklin might be well assured that he would not success- 
fully make a false issue with him. lie allowed no evasions 
and equivocations to pass without exposure. He called 
frequent attention to the real issue, often restating and 
impressing it upon the minds of the people. He debated 
not for victory over men, but for the enlightenment of the 
people and the furtherance of the cause of Christ. His 
main reliance in all of his debates, both with tongue and 
pen, was Scripture. All other evidence in proof of his 
propositions was regarded by him as simply incidental, 
illustrative and corroborative. Science, reason and philoso- 
phy, were made to bend to the Bible. 

Nothing with him was accepted as scientific, reasonable 
or philosophical, that did not harmonize with the word of 
God. He claimed chat there could be no better evidence 
that a statement is unreasonable and unphilosophical if it 
be proven conclusively that it contradicts the plain state- 
ments of divine revelation. The Bible, with him, was the 
foundation of all true science and [)hilosophy. It is clearly 
evident that divine revelation is in })erfect accord with 
true science and philosophy. Mr. Franklin's superior 



ELDER BENJAMIN FRANKLIN. 475 

knowledge of the will of God, as expressed in the Bible, 
gave him a clear and ready insight into the workings of the 
laws of nature, and the principles of philosophy, wherever 
found, whether in nature, science or reason. The Bible, 
with him, was the basis of all learning. His opponents 
often attem[)ted to exhibit superior learning. This he 
was willing to allow them, provided their boasted learning 
was in strict accord with the word of God ; and if such 
claims were not sustained by divine facts he would make 
such assumption appear to be the absence of real knowl- 
edge. He knew the Bible from first to last and had 
pondered upon its every page and sentence. 

Any attempt to change the sense of the divine volume, 
or to alter in any way the language of the Spirit, was 
severely rebuked by him. The book must be accepted, 
when fairly translated, just as it reads. God must be 
taken at his word or not at all. The Bible must mean 
wdiat it asserts or nothing. It is the sum of authority or 
no authority. It must be the most wonderful book of 
truth, or the most wonderful book of fiction ever produced. 
It is a light and a guide to men, or a stumbling block and 
rock of offense. It has proven to be both a light and a 
guide, as well as a comfort and consolation to the be- 
nighted and sui-cursed race of Adam. Mr. Franklin chose 
at all times the weapons of spiritual warfare in which to 
fight — and he chose to fight only the good fight of faith. 
He cared but little for any contest that did not relate to 
the salvation of man from sin and death. 

His manner in debate was direct and positive. His 
conclusions were so near his premises tl.at tlie uncultiva- 
ted mind could follow him without difficulty or confusion. 
The masses delighted to hear his arguments, because they 
could so well uudcrsland them. When he made an argu- 



II 



476 THE LIFE AND TIMES OP 

ment it was.-wRh such force and clearness that there wns 
but little room left to doubt its correctness. If a statement 
be not clear and explicit in itself It is not difficult to dispose 
of it. But if it bears upon its face unmistakable eviden- 
ces of its own truthfulness, it will be found difficult to 
make it appear otherwise than true. Mr. Franklin's 
method was not doubtful, but self-evident and conclusive. 
It was so simple and plain that his opponent could not 
plead that he did not understand him. When the body 
of the people could understand, an opponent would only 
exhibit his ignorance by seeming to misunderstand, and 
hence, he had to meet the issue fairly made or shrink from 
the task. 

His manner of debating was natural, pleasant and agree- 
able. He could not be excited to anger. The writer calls 
to mind an occasion at one of his public debates when his 
opponent brandished his fist in his face, accompan\'ing the 
demonstration with the most insulting language, all of 
which was intended to place Mr. Franklin off his guard, 
but without the desired effect. He remained unmoved 
and perfectly composed that he might thereby gain a vic- 
tory over his opponent by the exhibition of a meek and 
gentle christian spirit. All were impressed with his good 
spirit and could but regard his disputant as greatly out of 
order. His answer to such abuse was not angry words, 
but still stronger ari:umcnts in proof of his positions — 
further assuming that if angry words and the exhibition of 
a bad spirit proved his friends* positions to be correct, 
that the proof was not wanting. If the principles the 
gentleman advocated produced such fruit as that they 
should be denounced by all. 

He did not often resort to wit and pleasantry, but when 
he did, succeeded in making the desired impression. He 



ELDER BENJAMIN FRANKLIN. 477 

could relate an anecdote with zest, and could bring down 
the laugh upon his opponent \vhen necessity required it, 
but he greatly preferred dignified and grave discussion. 
His anecdotes and witticisms were only in reply to an 
attempt at something of the kind upon the part of his op- 
ponent. 

In arranging for a public discussion the disputants gen- 
erally correspond with reference to the issues involved 
and the wording of them. Often quite as much skill is 
required for this work as for the debate itself. If a 
debater does not know how to make up the issues he is 
certainly not prepared to discuss them. Each disputant 
is anxious to arrange the propostions to his own advan- 
taoje. Mr. Franklin sought no aclvantacre in the wordino^ 
of issues, but never allowed an opponent any advantage 
of him in that way. It was his custom to insist that his 
opponent should affirm what he and his church taught and 
he expressed a willingness to affirm the Christian doctrine 
and to defend it to the last. As the correspondence of 
his published debates will show he found it frequently 
difficult to get his opposers to affirm in debate what is set 
forth in their creeds. As Mr. Franklin was an able de- 
bater and a good judge of men, he could very well deter- 
mine by the preliminary correspondence the character of 
his opposer. He could generally determine what he 
regarded as his strong points by his boldness concerning 
them, and upon what points he was conscious of weak- 
ness by his evasions of them. Mr. Franklin's knowledge 
of human nature gave him a great advantage in debating 
— he could determine the feeling and convictions of his 
opponent, notwithstanding his efforts to conceal them. 

It is difficult to determine the exact number of debates 
held by Mr. Franklin. He stated to the writer but a 



478 THE LIFE AND TIMES OF 

short time before his death that he had conducted more 
than thirty regular debates of au oral character, and of 
course a ofreat number of irreojular and written discus- 
sions. We have neither time nor space here to insert an 
extended notice and review of his published debates, which 
are six in number. A short and very imperfect notice of 
some of these must suffice. 

Erasmus Manford, editor of ManforcVs Magazine — a 
monthly periodical devoted to the advocacy of Universal- 
ism, has been regarded by Universalists generally for the 
last forty years as the champion of their chosen doctrine 
in all this western country. He has engaged in more fre- 
quent discussions, both oral and wriitten, in defence 
of Universalism, than any man known to the writer. To 
this day he is regarded by his frinds and admirers as their 
great chieftain, defender and leader, which accounts for 
the fact that he is so frequently called upon to defend 
their cause, which is onl}- a negative one and can in no 
way be benefitted by any defense that may be made of it. 
If the doctrine be true that all mankind will be finally 
saved, the mere belief of such a doctrine will save no 
one and the disbelief of it will condemn no one. Mr. 
Franklin was among the first, if not the first, among the 
Disciples to meet the great champion of Universalism in 
public debate. 

In the month of October, 1847, Mr. Franklin engaged 
Mr. Manford in debate, and the following propositions 
were discussed : 

1st. Do the Scriptures teach that the coming of Christ 
to judge the world is future? Franklin affirms. 

2d. Do the Scriptures teach the final holiness and hap- 
piness of all mankind? Miinford Jiffirms. 

3d. Do the scriptures teach that those who die in dis- 



ELDER BENJAMIN FRANKLIN. 479 

obedience to the gospel will suffer endless punishment? 
Franklin affirms. 

In closing the debate on the first proposition, Mr. 
Franklin used the followino^ lano-uno-e ; 

** Fellow citizens and neighbors : — You have listened 
with the most profound attention to the arguments 1 have 
offered to show that the coming of Christ to judge the 
world is future. In view of the solemn declarations of 
the word of God, to which I have referred you, I am con- 
fident that you feel as certain that the coming of Christ to 
judge our race is future as you do that the Bible is a rev- 
elation from God ; and when you shall lay down your 
mortal bodies, you will feel the same assurance of judg- 
ment at the resurrection of the dead and the coming of 
Christ, that you do of a resurrection of the dead. 

" You have heard what Mr. Manford could say in oppo- 
sition to this clear and explicit doctrine of the Holy Scrip- 
tures, and 30U must feel satisfied that the evasions he has 
made are of a character too weak for an intelligent man to 
risk his reputation upon as a man of clear mind, to say 
nothing of the salvation of the soul. I am certain you 
will not receive such miserable contradictions and absur- 
dities. I am certain that you cannot harbor them iu 
preference to the truth of God. 

*' I say, then, that, after giving the most careful atten- 
tion to the study of the holy book in my power for a 
goodly number of years, I am compelled, by honest con- 
viction and by ever candid im[)ulse, to assure you that we 
may most certainly expect to be judged after death. 
What manner uf persons ought we then to be in all holy 
conversation and godliness, looking for and hastening 
unto the coming of the day of God. Let us not inquire 
where is the promise of his coming, but remember that 



480 THE LIFE AND TIMES OP 

the heavens and the earth, which are now reserved unto 
fire against the day of judgment and perdition of ungodly 
men."* 

After the discussion of the second proposition, Mr. 
Franklin conchides as follows : 

'* I maintain that a man cannot be in danger of 
eternal damnation unless there is such a thing to be in 
danger of; and I maintain that a man cannot be in danger 
of loosing his soul unless there is such a thing ; and the 
soul and body will not be destroyed in Gehenna after 
death unless there is such a place and such a thing. A 
man may then suffer that eternal damnation which the 
words of Jesus imply — that he hath never forgiveness 
and the soul may be lost, both soul and body being de- 
stroyed in hell after the death of the body. 

I declare to you, my hearers and neighbors, after apply- 
ing my mind to the study of the Scriptures for many 
years, and now, reflecting upon them in the most solemn 
manner, that should I at death go into eternity convinced 
that I was the very person to whom such language applied, 
I would have no more hope of escaping the fierceness and 
wrath of Almighty God, than I wonld have should our 
circuit judge lawfull}' pronounce the sentence upon me 
that I should hang till I was dead dead, of escaping that 
sentence. Indeed, I should not have so much hope for 
some to escape such sentences as that just mentioned ; 
but from the all-seeing eye of God's irrevocable justice, 
there is no escape — no deceit or hypocrisy will escape ; no 
cunning and crafty being will be able to avoid justice. 
You have now heard us patiently through on two pro- 

* Milton Debate, p. 101. 






ELDER BENJAMIN FRANKLIN. 481 

positions. The only decision you are called on to make 
is simply to decide for yourselves in such a way as you 
will not have reason to repent of when you come to die, 
and at the judgment-seat of Christ. 

Remember that the infallible word of God promises 
that if you do his commandments and are faithful unto 
death, you shall enter by the gates into the city and have 
a right to the tree of life, and go out no more forever and 
ever. Is the ingratitude of your heart such as not to be 
willing to enjoy happiness forever, simply because God 
requires you to obej^ him? Then you must be punished. 
Even the mightiest spirit that burns before the eternal 
throne has to move in perfect subordination to the will of 
God. Even Jesus, the express image of the invisible 
God in whom all the fullness of the God-head dwells 
bodily, became a little lower than the angels, became 
obedient unto death, and learned obedience by the things 
which he suffered, and became the author of eternal sal- 
vation to all them that obey him. Will you take this 
example, and learn of Him who is meek and lowly, and 
find rest to your soul? Will you remember that this is 
the love of God, that you keep his commandments? If 
you will, the veracity of his word is pledged that you 
shall be saved. On the other hand, if you feel a spirit of 
irreconciliation to God, and join in vicious language rela- 
tive to the very words of Scripture, such as '* infernal 
doctrine of tormenting and burning," as you have heard 
on the present occasion, you may expect to be subdued 
bv I he " iiery indignation which shall devour the adversa- 
ries." "Vengeance is mine; I will repay," saith the 
Lord." And again, " The Lord shall judge his people." 
Yes, and He will punish the rebellious with that " sorer 
punishment than death without mercy," which j\[r. Man- 



482 THE LIFE AND TIMES OP 

ford has failed to point out in this life, and which no man 
can find short of destroying the soul and body in gehenna 
after death."* 

Mr. Franklin, in coneluding his last speech on the last 
proposition discussed, remarked, as follows : " That the 
soul and the body of man may be destroyed in hell, after 
death, where the worm dieth not and the fire is not 
quenched, where he will sufier eternal punishment and be 
tormented forever and ever, is just as certain as that the 
Bible is a revelation from God. \Yhoever shall be the 
miserable victims of this fierce vengeance of God, most 
certainly will be without anything to ground a hope of 
escai3e upon. I ask, then, what language the Almighty 
could have used to express the duration of the punishment 
of the wicked, that would have been more forcible than 
that to which I have referred. I do not know any way 
that endless punishment could have been expressed more 
clearly than it is expressed in the Bible. * * * The 
subjects we have discussed have been before me some 
tvvelve years, and I know that I have looked at them with 
candor, and look upon it as my duty, now that we are 
about to close the debate, to assure you that I am happy 
in thus having made this efljort in defence of truth and 
righteousness, and, although I have received the most 
insulting language, I have tried to preserve the spirit of 
my Master, and not return railing for railing. 

*' Gentlemen moderators, you have my most grateful 
thanks for the respectful and dignified manner you have 
presided in this discussion. And you, my fellow-citizens, 
have my most sincere thanks for your patient attention. 

*'My prayer to the giver of all good is, that this discus- 

♦Milton Pebate, pp. 234-236, 



I 



ELDER BENJAMIN FRANKLIN. 483 

sion may be the means, under God, of enlightening man- 
kind and promoting righteousness in the earth. To the 
great name of God through Jesus Christ be honor and 
power everlasting. Amen.*" 

The arguments of Mr. Franklin throughout this discus- 
sion were masterly and conclusive. As they were made 
from the pUiin and unmistakable statements of the word 
of God, not much improvement can be made upon them. 

The Franklin and Manford debate has, since its first 
publication, been often called for by those who have to 
combat Universal ism. Our preachers, in preparing for 
public discussions with Universalists, have generally been 
careful to receive and closely study this book in order to 
obtain a knowledge of Mr. Franklin's successful method 
of answering the arguments of the defenders of that faith 
— or rather — system of unbelief. 

Erasmus Manford yet lives to wield both tongue and 
pen in defence of a doctrine which, if inculcated, lets loose 
the baser passions of the human heart, which encourages 
crime of every character by removing the fear of punish- 
ment, and which leads men blind-folded into the pit of 
misery and endless woe. Who is benefitted by the belief 
of Universalism? From what evil thing is any man saved 
by it? It imparts no virtue, stimulates to no good, and 
saves from no evil. It robs the sord of those high 
and heavenly motives which promote virtue and pu- 
rity, and utterly obliterates the line of dcmarkation between 
good and evil. If virtue has no reward why practice it? 
If vice has no adequate punishment why not indulge every 
evil passion, and give way entirely to the inordinate and 
sinful desires of the flesh? Glory, immortality, and cter- 



Miltou Debate, pp. 335-66t 



484 THE LIFE AND TIMES OF 

nal life are not things to be sought after, and to be 
obtained by a life of holiness and self-denial, but which 
are vouchsafed to the very chief of sinners as well as to 
the King of Saints. Just as certain as there are rewards 
in heaven there are punishments in hell. 

Contrast, if you please, for a moment, the lives of the 
two men, Franklin and Manford : For what has Mr. 
Manford labored with tongue and pen for forty years ? To 
teach men that there is no punishment after death that 
should in the least be feared ; that there is no crime, how- 
ever great, that can prevent their entrance into heaven. 
He has labored hard, a whole life-time, to destroy in the 
heart of man the fear of God, which is the beginning of 
wisdom. Not a heart sorrowing in sin has he comforted ; 
not a single burden of sin has he lifted from the troubled 
soul of man. He has offered to fallen humanity not a 
sinsrle inducement to rid themselves of the filth and slime 
of sin, and to appear before God in the pure and spotless 
robes of righteousness. He has left the world no better 
than he found it, so far as his influence is concerned. 
His system affords no light to benighted humanity ; im- 
parts no virtue and proffers no salvation. 

But what of the life of Benjamin Franklin? His mis- 
sion among men was like that of the Holy Spirit, *'to 
convince men of sin, righteousness, and judgment ;" like 
that of Jesus Christ, to save that which was lost. Like 
the Apostles of Jesus Christ, he preached the unsearchable 
riches of the Lord Jesus to a lost and perishing world. 
He imparted to men the faith of God and the hope of 
heaven. He opened up to men the path of virtue and 
tauirht them that holiness without which no man shall see 
the Lord. He impressed upon all the fear of a just and 
holy God ; that there was a day of judgment and perdition 



ELDER BENJAMIN FRANKLIN. 485 

of ungodly men rapidly approaching. He lifted humanity 
up from the mire and the chiy to the extent of his influence 
and placed their feet upon the rock of ages. He taught 
them to walk with implicit faith the shining way that leads 
to glory and to God. He imparted those heavenly virtues 
that adorn and bless humanity here, and which fit 
them for an eternity of bliss beyond the grave. He leaves 
to the world a rich legacy of divine and holy instruction, 
and an example worthy of the great cause he plead. The 
motives that prompted the two men in life are certainly 
as far separated as heaven and earth. Franklin's whole 
life was an effort to save men. Manford's to teach them 
that there is no salvation. Franklin's work remains to 
bless humanity, and Manford's to curse them. Thousands 
who walk in the heavenly way and whose many virtues 
illuminate this vale of sin and woe will rise up in eternity 
to bless the one who showed their feet the way. 

Commencing May 26th, 1852, Mr. Franklin engaged 
in a public discussion with James Mathews, of the Pres- 
byterian church, and located at Carlisle, Ky., on the 
^'Predestination ayid foreknowledge of God.'' The dis- 
cussion was published in a printed volume which contains 
450 pages, and is a thorough discussion of the important 
subject discussed. At the time this debate was held the 
doctrine of a predetermined and unconditional election 
was generally received by the protestant sects, but since 
which time has become generally unpopular. Mr. Frank- 
lin had, under existing circumstances, to contend against 
the prejudices of a great majority of his hearers in this 
debate. But, having adopted the motto, that ** the 
truth is mighty above all things and will prevail,'* he 
entered the debate with faith and courage, and came out 
without the smell of fire on his garments. 



486 THE LIFE AND TIMES OP 

That God elects men to sal vat ion and that he chooses the 
character destined to eternal life is evident. That God in 
his eternal purpose decided who would be saved and who 
lost is apparent. But it should be remembered that the 
eternal purpose is revealed in the gospel and that the 
election made from all eternity is in most perfect har- 
mony with the terms, C(mditions and specifications of the 
gospel of Christ. Mr. Franklin, in this debate, with 
great clearness and force, sets forlh the gospel plan of 
salvation. 

Commencing April 5th, 1858, Mr. Franklin engaged 
in a protracted discussion with Mr. S. M. Merrill, of the 
Methodist Episcopal Church, and located at Portsmouth, 
Ohio. 

Mr. Franklin's ability as a debater, by this time, had 
become generally known to the public, and he engaired 
in numerous important discussions which we cannot now 
notice. 

The debate with Mr. Merrill was of great importance 
to the cause, on account of the remarkable interest mani- 
fested by the parties to it. It was a combined and con- 
solidated efi'ort on the part of Methodists to kill the sup- 
posed monster '* Campbellism." Upon the part of the 
Disciples it was a determined effort to defend and main- 
tain the truth of God. Mr. Franklin had been called to 
Portsmouth to preach the ancient Gospel. 

As was his custom, he was boldly affirmative and em- 
phatically negative. He announced the truth and exposed 
error with such an effect as to cause Mr. Merrill to open 
a correspondence with him relative to a review. by him of 
^Ir. Franklin's positions, charging.him with *' denouncing 
the clergy of the city" as " being ignorant and deluded, 
if not wicked and hypocritical." This Mr. Franklin 



ELDER BENJAMIN FRANKLIN. 487 

denied, claiming that he was ** preaching peace by Jesus 
Christ." After an interesting and protracted correspond- 
ence, a formal discussion was agreed upon. 

The attention of the reader is invited to the simplicity, 
conciseness and clearness of the propositions discussed in 
this debate. The wording of the propositions exhibit the 
skill of Mr. Franklin as much, perhaps, as his arguments 
upon them. A protracted and ingenious correspondence 
was required to induce Mr. Merrill to accept the issues as 
stated : 

1. Immersion is the only baptism taught in the Christian 
Scriptures and practiced by the Apostles. — Franklin. 

2. The Scriptures authorize the practice of infant Bap- 
tism. — Merrill. 

3. The Scriptures teach that baptism is a condition of 
the forgiveness of sins. — Franklin. 

The volume containing a full report of this discussion, 
and also of the correspondence, comprises 568 pages, and 
has been of immense interest and value to the cause of 
primitive Christianity. Both were representative men, 
and the circumstances of the case developed their powers 
fully. 

The last debate of Mr. Franklin was the Reynoldsburg 
debate. Mr. Thompson, his opponent, was an old-school 
Baptist, after the strictest sect, was a man of considerable 
learning, of age and experience. The debate was printed, 
had an extended sale, and is yet in demand. We give it 
as our deliberate judgment, that Mr. Thompson made the 
best argument in favor of the Calvinistic theory that we 
ever examined — which called into lively use the wonderful 
powers of Mr. Franklin in reply. The book will become 
a standard in the discussion of the old Calvinistic theory. 
Mr. Franklin once remarked to the writer of Mr. Thomp- 



488 THE LIFE AND TIMES OF 

son, that ** he seemed to know every passage in the Bible 
in which reference is made to any other than human 
agency ; " *' but," said he, '* during the whole ten days' 
protracted and heated discussion, I could not get him to 
concede the fact that man could do a single thing for 
himself, either with or without the grace of God." 

Mr. Franklin, perhaps, never met a more determined 
man than Mr. Thompson, nor did he ever exhibit more 
fully his wonderful power and genius, than in this debute. 

Not long after the debate, Mr. Thompson laid down the 
weapons of his earthly warfare, and retired from the stage 
of action. 

Mr. Franklin, having finished his course, preserved the 
faith, and fought the good fight at the summons of his 
captain and leader, soon followed his brave opponent to 
the eternal w^orld. 

The day is not far distant when both of these men 
will stand together before the great judge of quick 
and dead, who will adjust all diflerences and settle all dis- 
putes finally and forever. No one believed with stronger 
faith than Mr. Franklin that there will be a day of final 
account. Every act of his Christian life was performed 
with reference to that great day. Every argument that 
he made in defense of the Bible, and every position as- 
sumed, in his great mind, related to the judgment seat of 
Christ. He proclaimed, advocated and defended that 
truth by which the world is to be finally judged. 

Mr. Franklin was kind and respectful toward his oppo- 
nents, and could not be induced to resort to abuse and ill- 
treatment. He never failed to make a lasting impression 
for good in the community where a discussion was held. 
He greatly enlightened the minds and strengthened the 
faith of the Disciples. It is very seldom, indeed, that 



K^- 



ELDER BENJAMIN FRANKLIN. 489 

partisans are converted by debates — but honest minds 
among those who are not committed are often convinced 
of the truth. 

The last discussion ever attended by Mr. Franklin was 
the Kentucky Flat Rock debate, between Mr. J. S. Sween- 
ey, of the Church of Christ, and Mr. Miller, of the M. 
E. Church. He was profoundly interested with the dis- 
cussion, and greatly delighted with Mr. Sweeney as a 
debater. He gave quite an extensive report of the debate 
in the Review. He seemed to take as much interest in 
the discussion of the now old and mooted questions, as he 
did forty years ago in his first debates. 

His published debates will be of great value to the 
Church of God for years to come. The great battle for 
reformation is not ended nor is the victory complete. 
The same great principles must be contended for through 
all time. Truth must be maintained and error exposed. 
The old forms of sectarian error may vanish nearly out 
of sight for a time, only to reappear at a propitious time. 

After generations will better appreciate the labors of 
such men as Benjamin Franklin than the one now present. 
Those who, in after 3'ears, read the printed debates of 
his, will find much to instruct and admire in the bold and 
fearless arguments of the great reformer. 

His warfare has ended and he has passed on to reap 
the reward of his incessant toils. He has, ere this, 
joined the company of his brave and self-sacrificing asso- 
ciates. Methinks I can see Franklin, Campbell, Scott, 
Stone, and a host of heroic saints who have entered their 
rest, sitting at the feet of Jesus in the Paradise of God, 
learning of Him still more and more, constantly increas- 
ing in wisdom, love and power — still looking for and 
hastening into the coming of the day of God. 
?2 



1 



CHAPTER XXm. 

/TlHE following chapter will close this volume. We 
JL have imperfectly sketched the life of a great man. A 
brief review of the eventful life of our distinguished 
subject is now in place. 

In the wilds of Bellmont County, Ohio, in years long 
agone, we find the rude and uncultivated subject of our 
sketch — a frolicsome, gleeful boy, sporting among the 
hills and dense forests of a wild and uncultivated country, 
or wandering up and down its streams angling, hunting, 
sporting, whistling and dancing to his own music. A sim- 
ple child of nature — little thinking and not even dream- 
ing of the eventful scenes through which his future life 
would lead him. His mind was then free from the many 
cares and anxieties which in after years it experienced. 
*' Not a wave of sorrow rolled across his peaceful breast." 
Before the light of day had chased the shadows of night 
away he could have been seen with his much loved and 
newly purchased rifle in hand on the Lord's day morning, 
peering through the dense wild wood, hoping to catch 
the glance of a wild beast's eye that he might test the 
value of his forest weapon. Not finding the coveted game 
he selects a suitable spot on some distant tree, drives the 
ball to the centre of the spot, and ere the sun lights up 
the heavens, he quietly and unobserved ly seeks the place 
of his nightly repose, that his pious parents might not 
know the wild and reckless impulses of his uiisanctified 
heart. The day the Lord blessed and made holy by his 
own resurrection, he spent in idle rambles, profane au4 



ELDER BENJAMIN FRANKLIN. 491 

foolish conversation. In after years, upon the Lord's day 
he could be seen moving with firm and dignified step and 
solemn countenance toward the house of God, where vast 
multitudes would assemble to hear him proclaim the glad 
news from heaven. All eyes were fixed upon him, and 
all ears open to hear his burning words of truth and love. 
At his call, sinners in great numbers would come bending 
with guilt and shame to the cross of Christ. He was, 
indeed, hajDpier in the midst of a scene like this, than he 
was when he was the free child of the forest. 

When but a youth, tall, muscular and commanding in 
physical proportions, possessed of an eagle's eye, of a 
strong and steady hand, he became the champion of both 
axe and rifle. But he knows nothing of science, art and 
literature, and of the wonderful stores of useful knowledge 
contained in the vast libraries of earth. He knows nothing 
of the delicacies and refinements of polished and cultivated 
society. He had not yet " tasted" of the sweets of the 
good.'* word of God, of the heavenly gift, and of the 
powers of the world to come." He had not yet learned 
to love the "blessed Jesus" (as he was wont to call him), 
whom he so much worshipped and adored in after years. 
He had not learned that the Lord is very gracious, " slow 
to anger and plenteous in mercy." He had not so much 
as dreamed of the fullness and richness of the blessings of 
God in " heavenly places in Christ." 

The snowy-haired and silvery-tongued Samuel Rogers 
was the first to arrest the attention of the wayward youth, 
and to fix it forever on the truth of God. His first conviction 
of Divine truth was expressed in the significant interrog- 
atory, "Is it right to obey a command?" His mind 
settled down forever upon the solemn conviction that it is 
not only right to obey one command, but that it is the 
duty of all men to obey every command of God. This 



492 THE LIFE AND TIMES OF 

solemn conviction proved to be the main spring of his life. 
Little did Father Rogers know that he was bringing into 
the fold of Christ one who was to become a ajreat leader 
among the saints of God, and who was to leave to the 
"World a name and example to be loved and imitated by 
the good and great of coming generations. What won- 
derful results often spring from seemingly trifling events. 
The deep-seated and thorough conversion of Benjamin 
Franklin while but an ignorant and uncultivated youth, 
and his remarkable life of faith and devotion that followed, 
strikingly illustrate the wonderful and transforming power 
of the Gospel of Christ. Trnly is it God's power unto 
salvation. What a wonderful and satisfactory proof does 
his case furnish of the perfect adaptation of the Gospel 
to the depraved and lost condition of man. It lifts his 
feet from the mire and clay, and rests them firmly on the 
rock of ages. No man, perhaps, since the days of Paul, 
ever found a firmer footing on the Rock, than did Benja- 
min Franklin. His foot never slipped in this way or that, 
but remained as immovable as the foundation on which it 
rested. Neither the powers of earth or hell could move 
him from the great foundation. 

The youth of the forest, after his conversion enters 
upon a new life in Christ, becomes a new creature, and 
old things pass away forever. He exchanges the wood- 
man's ax for the glittering sword of the Spirit — the bullet 
which he had been accustomed to send home to the heart 
of the wild beast, he exchanges for the javelin of heaven's 
truth, which he directs with deadly aim at the depraved 
heart of sinners ; he exchanges the wild way of the woods 
for the bright and shining way that leads to Christ and 
heaven. After his conversion, he arises as a lion from his 
lair, to seek and destroy with the armor of heaven the 



P 



i 



ELDER BENJAMIN FRANKLIN. 493 

enemies of the cross of Jesus Christ. Nothing could im- 
pede his progress, as Providence seemed to direct his every 
step. Neither the want of education, or the sneers and 
jeers of learned critics, could for a moment daunt him. 
So deep were his convictions of truth, and so profound 
and penetrating his consciousness of duty, that he braved 
every clanger and overcame every difficulty. He was 
** victory organized," and destined either " to find a war, 
or make one." As was said of Napoleon, by his chief of 
command, so it might have been fitly said of the youthful 
Franklin, ** promote this young man, or he will promote 
himself." By his own efibrts, and almost unaided, he 
acquired the rudiments of an English education. His 
eagle eye, which had so often and so accurately glanced 
along the rifle barrel, now traces the golden lines of 
heaven's truth. He bids farewell forever to the company 
of the wicked and profane, and enters the bonds of faith 
and devotion with the saints of God. From henceforth 
he is to keep the world, the flesh and the devil behind 
him, heaven and eternal life before him. He enters upon 
his orand career of usefulness with the prayer in his heart, 
** God forbid that I should glory, save in the cross of 
Jesus Christ whereby the world is crucified unto me and 
I unto the world." 

When but an unlettered youth, with faltering words and 
broken sentences, he speaks the praises of his God and 
Christ. However rude the casket that contains a strong 
and vigorous faith, it is always one of beauty and attrac- 
tion. The striking contrast between the rude earthen 
vessel and its contents, but increases the wonder and 
admiration of the beholder. Crowds of his neighbors and 
friends gather in their log cabins and beneath the shelter- 
ing woods, to hear the youthful preacher tell the " old, 



494 THE LIFE AND TIMES OP 

old story'* of Jesus and his love. Hard hearts are touched 
and tendered by strong and earnest appeals in behalf of 
the cross of Christ. Under the softening influences of the 
grace of God, sinners soon come bowing to the cross of 
Christ, crying for mercy and pardon. When they ask the 
great question, *' what must I do to be saved," the youth- 
ful man of God returns the proper Scriptural answer, 
*' repent, and be baptized, every one of yon, in the name 
of Jesus Christ, for the remission of sins, and you shall 
receive the gift of the Holy Spirit." He that believeth 
and is baptized, shall be saved." He argued, that ** if 
men so entered the chnrch and so received pardon in the 
days of the Apostles, that they conld now enter and be 
saved in the same manner. If such was the only way 
pointed out by the finger of God, then there can be no 
other way now. 

This is the true and onl}" safe ground, and without snch 
a basis, there can be no reformation, and sectarianism is 
as valnable as the apostolic doctrine. Success marks every 
step of the rising hero. His native power and genius 
unfold their lustre with amazing rapidity. He is not con- 
tent to be confined to the limits of his own neighborhood, 
and, inspired by the great commission, '*go into all the 
world and preach the Gospel to every creature," he passes 
out into neighboring communities, and spreads abroad the 
joyful intelligence among his fellow-men. His tongne is 
loosened, and with power and effect proclaims the un- 
searchable riches of Christ. Not yet content, he grasps 
his pen and brings it into fnll subjection to the law of 
Christ. He makes it a ifuight}' power among men. Tongue 
and pen harmoniously move to make known the wonderful 
love of God and Christ. With him " day unto day uttcr- 
eth speech, and night unto night showeth knowledge." 



ELDER BENJAMIN EEANKLIN. 495 

Every day proclaims the truth of God, and every night 
records his love. Not a day, not an hour, not a golden 
moment of lime is lost, or allowed to pass, without the 
accomplishment of some good. Sinners must be con- 
verted, and saints established in the holy faith. The hun- 
gry must be fed, the naked clothed, the weak ones 
strengthened, and the sorrowing ones comforted. The 
Gospel is the only power that can bring about these grand 
results. The Gospel preached, believed and practiced. 
So taught the youthful minister of Jesus Christ. 

Both the tongue and pen of Mr. Franklin soon became 
exponents of reason and scripture. His pen drew no 
fancy sketches and painted no false colors, but recorded 
important truths and facts, both rapidly and accurately. 
Soon his name was heralded from the bleak regions 
of the north to the ever blooming vales of the south. The 
wild, romping boy of the forest is now the strong and 
stalwart man of God. He springs, as if by a single leap, 
from his place of obscurity into position and line with 
such reformers as A. Campbell (the scholar, the patriot, 
the philosopher and the most enlightened Christian since 
the days of Paul), Walter Scott, the eloquent and zealous 
proclaimer of the ancient gospel ; B. W. Stone, whose 
meekness and loveliness of character excited the admira- 
tion of all ; Jacob Creath, the lion and the tiger com- 
bined, and a host of others, if not of equal talent, 
of equal faith and zeal in the cause of truth and right- 
eousness. His name and fame became so great, that the 
author of ''The Living Pulpit''' said of him: *' Wher- 
ever among Christians the Bible alone is the rule of faith 
and practice, there the name of Benjamin Franklin is as 
familiar as household gods." He was known by his 
Christian publications, not only by his own brethren in 
the Lord, but was kuowu and recognized by the various 



i 



496 THE LIFE AND TIMES OP 

religious sects of the laud after the death of Alexander 
Campbell, as the strong man of the Reformation. The 
compliments that have been paid Mr. Franklin by his own 
brethren through the public prints would fill a good sized 
volume. His correspondents from one end of the country 
to the other were constantly praising him for his course 
and tendering to him their hearty support. Especially 
was he praised for his unswerving devotion to the truth, 
and his firm resolve to maintain it to the last. But the 
vast amount of praise lavished upon him did not make 
him vain. He remained to the day of his death the espe- 
cial friend and advocate of the poor and ignorant who are 
often, on account of their lowly position in society, im- 
posed upon by others. 

The opposition that is brought to bear against a man in 
life is an evidence of his power and influence. No man is 
truly great who never had an enemy or opposition to face. 
All good and great men meet with opposition in life. 
Courage, stength and efficiency are developed by opposi- 
tion. Benjamin Franklin was developed and his powers 
expanded, by the flood of sectarian bitterness that was 
poured upon him. Success is very nearly the measure of 
power. Mr. Franklin was successful in all his undertak- 
ings, and his wonderful success in all the departments of 
Christian labor is the proper measure of his power and 
ability, both as a speaker and a writer. He had the abil- 
ity to clear the wa}' before him, and could not be hedged 
in by his opposers. He has often been assailed by supe- 
rior numbers and learning, but never failed in a single case 
known to the writer to cut his way out. He often 
entered a controversy with but few, if any, supporters 
and generally came out with a host of enthusiastic admir- 
ers. It is not intended to assert that he was always right 
in the positions he assumed, but simply to say he very 



J 



fiLt)ER BENjAMtN FRANKLm. 497 

successfully advocated his own cause, and seldom failed 
to make it appear to the unprejudiced as the better side. 

He was in the days of his full grown manhood recog- 
nized wherever he was known as a mighty power in the 
pulpit. Vast numbers crowded together to hear him dis- 
course from the book of God, and thousands bowed to 
the mandates of heaven's Kins^ under the influence of the 
truth as preached by him. At one time he was the most 
popular preacher in the ranks of the Disciples. He 
received and answered more calls than any man living or 
dead in the ranks. 

He filled with dignity, grace and efficiency, for thirty- 
seven years the editorial chair. The traces of his editor- 
ial pen may be found in almost every Christian family in 
the land. The old volumes of the American Christian 
Review are hoarded up by many as precious jewels, to be 
read again and again. His valuable and scriptural an- 
swers to a great number of important scripture questions 
would make a volume of great value to the Christian 
public. 

He became a great debater. He was known and recog- 
nized everywhere, both by friend and foe, as a powerful 
opponent. Both with tongue and pen he entered freely 
into the discussion of many important subjects connected 
with the Christian faith and practice. He wrote many 
valuable tracts and became the author of two volumes of 
valuable sermons. Men of learning who have sometimes 
sneered at him as an uneducated man, have been known 
to memorize and repeat his sermons verbatim, and have 
thus tacitly admitted his superiority, and attested at the 
same time the unfairness and weakness of human 
nature. In some cases his most violent opposers, having 
met some infidel whose evasions and objections they 
Gould not answer, have slyly placed in his hands ** Frank- 



498 THE LIFE AND TIMES OF 



lin's Sermons." Great men seldom fail to excite jealousy 
in the minds of their inferiors. Very many preachers be 
came jealons of the talent and influence of Mr. Franklin 
and in some cases combined against him with a view of 
correcting the minds of the people as to the estimate they 
placed upon him. The ver}- efibrt that they made in com- 
bination became in the minds of the people an evidence 
of his superiority, which greatly increased his popularity. 
Persecute a man and his friends will rally to his support, 
while his enemies are speading his name abroad and 
directing attention to him. 

We may here pause for a moment to enquire as to the 
sources of such unusual power and eflaciency as Mr. 
Franklin exhibited. The world in which we live is not 
one of chance, but one of cause and effect. If we are 
thoroughly acquainted with a given cause it will not be 
difficult to determine what the eflfect will be. There is 
often a seeming strangeness in the developments of human 
character. Why does one man, surrounded by unfavora- 
ble and opposing circumstances, reach, in the face of all 
opposition, and exalted position among men, and another 
by his side, possessing every advantage, fail to reach an 
eminence? There must of necessity be a cause for this. 
There is something in the nature and constitution of a man 
that makes him what he is, and which l)ecomes the main- 
spring ot his life, aside from education, which is but an- 
other name for opportunity. In this sense God makes 
men great, and hence no man can be trul}' great who was 
not born so, or in whose constitution the true elements of 
greatness caimot be found. Native genius and power 
seek opportunit}^ and will have it. True genius educates 
and elevates itself by graspinix and utilizing every means 
of development and success. The truly irreat mind is its 
own tutor and needs no prompter. It thinks, reasons* 



\ 



ELDER BENJAMIN FRANKLIN . 499 

knows and wills for itself. It is its own arbiter and is ab- 
solutely independent of other minds. It acts as jury, 
judge and council in every cause brought before it. 
Every truly great mind is conscious of its own powers to 
that extent that no amount of opposition will destroy its 
self-reliance. The truly great mind is not passive to that 
extent that it yields to every influence, by which it 
is moulded first into this fo'rm then into that, but moulds, 
fashions and transforms everything that comes before it 
into its own ideal and purpose. 

Benjamin Franklin possessed in his nature and consti- 
tution the elements of true greatness. No man without 
very superior ability could have mastered diflSlculties over- 
come opposing circumstances and reached such an exalted 
position as he did. His great mind turned in upon itself, 
and, concious of its own powers, wrought wonders both 
within and without. It did not wait for opportunity and 
favorable circumstances, but created opportunity and 
fashioned circumstance to its own will. It did not delay 
for a moment because the best material was not at hand, 
but seized at once the very best in reach with which it 
worked with a will until the better way appeared. He 
did not go to other men to decide important issues for 
him, but directing his attention to the matters-of-fact in- 
volved, and having once examined them fully and fairly, 
he decided for himself. When he made a decision in any 
matter he had his reasons for it, and upon that decision 
his mind would rest until convinced of error. So thorough 
were his investigations and accurate his decisions, that be 
seldom had occasion to change. He was a man of pro- 
found convictions and of great decision of character, and 
hence was hard to move from his chosen positions. Some 
of his opposers thought him to be stubborn, simply be- 
cause he adhered to facts and principles a,t all times and 



500 THE LIFE AND TIMES OP 

imcler all circumstances. He believed that he could in- 
vestigate, reason and decide properly, and so believing he 
discussed matters generally, reasoned and acted according 
to his best judgment. 

Every truly great mind is affirmative or decisive in 
character. The negative mind decides nothing, bnt is 
simply passive and falls in with the views and opinions 
of others. Benjamin Franklin possessed the positive 
mind. He affirmed boldly and without reserv.ition thnt 
which he believed to be true, upon sufficient evidence, and 
defied contradiction. He feared no opposition, in that he 
believed his ground to be well taken, and in perfect har- 
mony with truth and fact. 

The great mind leads out and does not seek to be led 
as a blind man. The great mind goes to the front, re- 
moves obstructions, clears and opens up the way for others. 
Mr. Franklin was not a follower, moping behind and fal- 
ling into the trail made by other men — but he was a 
leader, going before and beckoning to others to follow in 
the chosen and better way which he was accustomed to 
call **the right way of the Lord." In choosing the way, 
he *' conferred not with flesh and blood " — neither did he 
rely upon numbers of supporters for success, but upon 
the truth. 

*' Thus saith the L /rd, and thus it is written," decided 
every issue with him. No man or number of men, how- 
ever learned, influential or great could turn him from 
what he believed to be right. He might be branded by 
men in high places as **uneducated,'' as *'coarse and un- 
refined," as an "old fogy," or what not, still he would 
remain unmoved from his strong position, seemingly un- 
affected, save that he would continue to fortify and make 
his position stronger still, and invulnerable to the enemy. 

No m;m can connnaud and hold the multitude as Mr, 



ELDER BENJAMIN FRANKLIN. 501 

Franlvlin did, who does not possess very superior powers. 
A sensational and shallow-pated man may excite the rab- 
ble and bold them spell-bound for a little while, but real 
ability is required to retain and hold for many years the 
admiration of the people. The admiration which Mr. 
Franklin's friends had for him increased with years. Every 
year added lustre to his name, and laurels to his brow. 
The more intimately his friends became acquainted with 
him, and the more they knew of him, the greater became 
their attachment for him. His readers, throughout a pe- 
riod of forty years, never tired. His hearers always 
desired to hear him again. He excited in men a love for 
the truth rather than for himself. It was what he said 
that riveted attention rather than the man who said it, or 
the manner of saying it. Both his tongue and pen seemed 
never to grow weary, and were never allowed to remain 
idle for any considerable time. His stock of useful knowl- 
edge seemed never to be exhausted, and ideas flow^ed into 
his mind more rapidly than they could flow out. 

Multitudes who had never seen the man learned to love 
him with an intense admiration. He travelled more ex- 
tensively than any man in the ranks of the christian 
brotherhood in America, as a preacher, and yet could not 
answer to half the calls that were made upon him for his 
time. 

He began life a poor boy, but soon acquired a compe- 
tency for himself and family. He reared a large family 
of children, whom he brought up in the nurture and in- 
struction of the Lord. At the proper age they promptly 
united with the church of God, of which, at this day, they 
are worthy members. He gave his children a liberal ed- 
ucation, and secured for them, as they became of age, 
honorable positions in society. This important work he 
did not accomplish alone, but by the aid of a faithful, 



502 THE LIFE AND TIMES OF 

patient and enduring wife, for whose declining years he 
made ample provision, and who yet survives to lament 
his departure from earth. As she bore with him patiently 
and without murmur, for many h)ng years, the cross of 
Jesus Christ, with him, ere long she will also wear the 
crown. He could not have accomplislied the great 
amount of good he did in life, had she not been faithful 
at home. What devoted husband would not divide the 
honors of heaven with a loving wife? His eldest son, 
Joseph, has been for years an acceptable preacher of the 
gospel, and is regarded by some as equal to, if not su- 
perior to, his father. He has sufficient education to qual- 
ify him for a good degree of usefulness in life, and for 
years has been devoted to both teaching and preaching. 

He is quite as much devoted to the Gospel of Christ 
and a pure religion as was his father, but is of a milder 
temperament, and looks upon the mistakes of others with 
a greater degree of allowance. 

The life of a man is not to be estimated simply by the 
good that he may accomplish in person, but also by the 
good he induces others to do, as well as by the character 
and influence he may leave behind. The fruits of Benja- 
min Franklin's labors were both immediate and remote. 
He sowed the good seed of the kingdom, and reaped the 
fruit as he passed along. His efforts after he came fully 
into the work would average one convert to each sermon. 
It was his custom throughout his ministerial course to fol- 
low every discourse with an earnest appeal, and an invita- 
tion to sinners to renounce their sins and confess their 
Lord. But the immediate fruit of his preaching was not 
simply that of conversion. He imparted to the outside 
world avast amount of valuable information, which finally 
resulted in the conversion of many. He retnoved formida- 
ble objections from the minds of skeptics, and set them 



ELDER BENJAMIN I^RANKLlN. 503 

to thinking in the right way. He stopped the mouths of 
gainsayers, and put to silence the ignorance of foolish 
men. He instructed the saint, strengthened his faith, and 
caused him to be rooted and grounded in the truth as it is 
in Jesus. His preaching was a great source of encourage- 
ment to the saints everywhere, and awakened in them a 
lively zeal and earnestness in the cause of the great Re- 
deemer. At the conclusion of his meetings, all were 
resolved to be more faithful and active in the cause of 
Christ. 

Though the labors of Benjamin Franklin have closed 
on earth, yet his influence for good has not ceased. 
Though dead, yet he speaks to succeeding generations 
words of truth and soberness. His example will live to 
stimulate the faith and devotion of the saints of the last 
generation. Such a name and influence reaches out into 
eternity. Many of the living are now actuated by his 
holy teaching and example, to nobler deeds of faith and 
love. The chief labors and reflections of his life are safe- 
ly garnered in his two volumes of sermons. Many thou- 
sands of the living are now reading these sermons with 
profit, and coming generations will read them with great 
interest and delight. They will, in 3^ears to come, cast 
the light of heaven in the way of many a benighted sin- 
ner, and lead him safely to the Lord of Life and Glor3^ 
They will serve to comfort the saints of God as they come 
up through much tribulation, washing their robes in the 
blood of the Lamb. They will greatly confirm and settle 
the faith of the disciple of Christ. Th'^.y will serve as 
landmarks to young preachers, in that they will enable 
them to better understand the precious word of God. 
Sincerity Seeking the Way to Heaven, (one of the most 
valuable productions of his pen), will illuminate the dark 
and mystic way of the sectarian with the light of heaven's 



504 THE LIFE AND TIMES OP 

truth, and conduct him safely into the possession of the 
eternal riches of ** Grace in Jesus Christ." 

The Union Movement (a valuable tract), will serve in 
all time, as a complete expose of sectarianism, and will 
set forth in clear and unmistakable terms, the only true 
ground of Christian union. If the doctrine set forth in 
this tract was urged to-day, in the spirit of the Master, 
it would do more to unite Grod's people than any com- 
promise that can be made. Every attempt to conciliate 
the sects tends to division and disruption. Cleaving to ' 
the Bible alone is union, and departing from it is division. 
Compromising its holy truths is disunion in effect. Mr. 
Franklin's views were uncompromising as respects the 
Church of God. He advocated the one Church or body 
for which Jesus shed His precious blood, and looked upon 
all other churches than the true church as human inven- 
tions set up in opposition to the will of God. 

The several volumes of the ^^ Reformer ^'^ the ^^Christ- 
Age,'' and the *'^. 6^ Review,'' have placed before the 
w^orld a vast fund of religious light and knowledge, and 
have made a lasting impression upon the minds of many. 

It is the present purpose of the authors of this vohime, 
to collect from the various sources, above named, the 
most valn:ible and telling productions of his pen, and pre- 
sent them to the public m a volume to be entitled *'^ 
Book of Gems'^ or choice selections, that the best 
things he has ever written ma}' be preserved in a con- 
venient form for future reference. This book will be a 
valuable addition to our Christian literature, as well as the 
source of very valuable information on many important 
subjects. 

Many are looking forward to this book as a gem of great 
price. A book of queries and answers collected from his 



ELDER BENJAMIN FRANKLIN. 505 

writings would also be of great value to the inquiring 
mind, and would disseminate much valuable information 
on many interesting subjects. 

In conclusion we are led to ponder on the important 
question : Will the great and God-given principles for 
which Benjamin Franklin labored, suifered and sacrificed 
be maintained? Will the cause of pure apostolic religion 
for which he so successfully contended, languish and die 
in the hands of its friends? Will his noble example and 
influence be lost to the world? The heart of every true 
disciple that pulsates in h.'^rmony with heaven's truth an- 
swers, No — Never. Truth can never die, and '* though 
crushed to earth, will rise again." It may be buried 
beneath the rubbish of ignorance, superstition and unbe- 
lief, but, like the seed planted in the earth, it will ger- 
minate and come forth into beautiful and fruitful life. It 
was the abiding faith of Mr. Franklin that God would pre- 
serve his truth and his church through all time — that he 
would raise up noble men in all the coming ages to advo- 
cate and defend the relio^ion of the Bible — that thoufrh 
there should be apostasy and sad departures from the 
right way, there would still be found some who would 
not bow the knee to Baal, and who would maintain the 
right to the last. But who are to be those true and faith- 
ful ones? Will the reader here revolve the question — Am 
I a faithful and constant defender of the Bible? and does 
my life confirm its holy teachings? Will I abandon the 
cause of my Master, and bring reproach upon it? Happy 
and blessed in the day of God will be that man, who, like 
Benjamin Franklin, spends his life and powers in the de- 
fense and maintenance of the Bible, and in the practice 
of its holy precepts. Heaven and eternal life will be the 
reward of such a soul. 



506 THE LIFE AND TIMES OF 

We have to give up our loved dead, as precious as they 
may be to us. We oft must turu away fVom the newly- 
made grave and say the sad farewell. We have been com- 
pelled to resign the bodies of Campbell, Stone, Scott and 
Franklin to the shades of the tomb. But their spirits and 
noble example are yet our heritage, and the memory of 
them is sweet. We have their lives, their experiences, 
their example and their holy teaching, all of which are to 
us invaluable. Shall we not profit by their godly exam- 
ple? We have the Bible containing the will of God to 
man, complete. We have the lives, the holy teaching and 
example of the apostles and martyred saints, to urge us on 
to duty. We have in Jesus the Christ, a friend who hath 
said, *' I will never leave nor forsake thee" — who hath 
*' numbered the very hairs of our heads,'* and who will 
*' withhold from us no good thing." 

We have a vast multitude of noble and self-sacrificing 
disciples scattered all over this broad land. The cause 
of apostolic religion is looking up everywhere. The 
various protestant sects are discussing the question of 
Christian union, and they are gradually but certainly cut- 
ting loose from human creeds and confessions. The Bible 
never attracted or commanded, in all the history of nations, 
the attention it does to-day. The most profound study 
of the scientist and philosopher is exhausted in a fruitless 
effort to undermine its holy teaching. If the Bible were 
a dead letter, and if it were not making inroads upon the 
nations of earth and exerting a mighty power among men, 
infidels would be silent. This great uprising in latter 
days may, therefore, be taken as a good omen. The Bible 
and its holy teaching must be carried to the ends of the 
earth. The true missionary spirit is the spirit of the Bible 
from first to last. 



ELDER BENJAMIN FRANKLIN. 507 

Let the watch- word be — **go into all the world and 
preach the gospel to every creature." This was the sen- 
timent that purvadc'd the heart of Benjamin Frankliu—by 
which his life was aclnated. His life will be reproduced 
a thousand times. Others will believe and teach as he 
did — others will go forth as he did, bearing the armor of 
heaven to fis^ht the battles of the Lord. When a soldier 
falls wdth armor on, on the field of battle, his place is soon 
filled by another. 

Heaven's grand army is in the field, and will never be 
withdrawn until the last trump shall sound and the last 
enemy of Christ is placed beneath his feet. Heaven is just 
above us; let us, therefore, be reaching up to it, *' for- 
getting the things that are behind and reaching forward to 
the things that are before." Let us follow the godly 
example of our departed hero and brother, who has fought 
his last battle and o^one home to rest. Let us fis^ht in the 
armor of heaven and in no other, as he did, and contend 
for the truth of God to the latest breath, that we may die 
as he did, with our armor on, facing the foe in the tri- 
umphs of faith and undying love. How noble and grand 
his life ; how victorious, yet tranquil and sweet, his death. 
No days and weeks of languishing and suffering, but a 
sudden and unexpected exit from time unto vast eternity. 
One step transported him from the cross to the crown. 
As said of one of old, ** God took him." To-day he 
enjoys the company of apostles, prophets and martyred 
saints, whom in life he loved so well, and whose example 
he so closely followed and so eloquently proclaimed. Paul 
said, ** the time of my departure is at hand." Benjamin 
Franklin said, *' my time has come." He was bold and 
fearless in life, brave and valiant in death. We would 
impress upon every reader of this imperfect volume the 



508 THE LIFE AND TIMES OF FRANKLIN. 

life, character and example of Benjamin Franklin. May 
we so live that ere long we shall meet him in the skies, 
together with all our loved ones who have preceded us, to 
the enjoyment that surely remains for the people of God. 
" Be faithful unto death, and I will give you a crown of 
life." 



THE END. 



I 



A BOOK OF GE3 



J 



■OR- 






FROMTHE WRITINGS OF BENIFpKUN. 



This book will be compiled and arranged by J. A. Headington 
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OF a®MS. 

It will consist of very choice selections from the vast and 
varied writings of Benjamin Franklin, on almost all important subjects 
connected with the Christian religion. It will be brim full of Common 
seme, wit and humor, truth and gospel, and will be as diversified as 
human life. It will be a FitSkQtiQBkl Ms^Udl^U&Qk &i G&mm&M 

It will be of greater value to the "Chbistian Pilgkim" than 

*' Bunyan's Pilgnm's Pivgress. 

Every Disciple of Christ should possess this valuable book. 
It will be a book of about 500 pages, handsomely bound in English 
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